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Full text of "Light on Prophecy : a coordinated, constructive teaching; being the proceedings and addresses at the Philadelphia Prophetic Conference; May 28-30, 1918"

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A Coordinated, Constructive 





May 28-30, 1918 








TiUiEK Fm 


Printed by T7&e Christian Herald for 
the Executive Committee of the Phila- 
delphia Conference on the Eeturn of Our 
Lord, the Committee having revised and 
approved the same for publication. 

Copyright, 1918 


"Is it possible I am in the wrong place? Is this the Bible Conference 
on the Return of Our Lord?" 

A woman who had just climbed to the fourth gallery of the Academy of 
Music in Philadelphia asked this question. Evidently she had just 
arrived from a distance, as she deposited her bags on the floor by her 
seat, patting a boy for lugging them up the precipitous stairways for her. 

She had taken a glance at the crowded galleries and floor below, and 
then at the stage. The latter did have rather a theatrical appearance. 
The speakers and Conference leaders were grouped in the center, sur- 
rounded by a white-clad choir of three or four hundred women singers, 
with a sprinkling of men singers. 

"Yes, Madam, this is the Bible Conference," said a gentleman on 
one side of her, while another, on the other side, remarked, "The Lord 
has a whole lot of people who love His appearing." 

With arms akimbo she stood gazing at the crowd and exclaimed, 
"Well, I do declare!" 

The visiting woman had not expected a Korean revival crowd. Indeed 
she was fortunate to get in at all that day. The seating capacity of the 
Academy of Music is 3300, and on the first evening and the second and 
third afternoon and evening the Academy overflowed. On the third 
evening the overflow filled two floors of a church, the Chambers-Wylie 
Memorial, and in turn the overflow overflowed into the Witherspoon Hall. 

The attendance and enthusiasm at the Bible Conference on the 
Return of our Lord, held in Philadelphia, Tuesday, Wednesday and 
Thursday, May 28, 29 and 30, 1918, passed far beyond the expectations 
of the management of the Conference. 

A Philadelphia business man was so impressed by the great Advent 
meetings held in London in the autumn of 1917 that he was led to confer 
informally with a few earnest fellow Christians, and, with their prayerful 
approval, call together a larger group of ministers and laymen of Phila- 
delphia to consider holding a widely representative Conference on the 
Return of the Lord. Accordingly, on January 19, 1918, thirty-seven 
ministers and laymen met for prayer and counsel, and unanimously 
decided to issue a Call for such a Conference. The following Executive 
Committee was appointed : 

Charles L. Huston, Chairman; Vice-President and General Manager 
of the Lukens Steel Co., at Coatesville, Pa., and Chairman of the General 
Assembly's Committee on Evangelism of the Presbyterian Church, 
U. S. A. 

Roger B. Whittlesey, Recording Secretary; Secretary-Treasurer of 
the China Inland Mission, whose headquarters for North America are 
235 W. School Lane, Germantown, Pa. 


John L. Steele, Treasurer; William Steele & Sons Company, Phila- 
delphia, Engineers and Contractors. 

Rev. John R. Davies, D.D., Pastor of Bethlehem Presbyterian Church, 
corner Broad and Diamond Streets, Philadelphia. 

Robert B. Haines, Jr.; Haines Gauge Company, and Secretary of the 
American Branch of the Scripture Gift Mission, 119 South Fourth Street, 

Dr. Frank W. Lange; General Secretary of the Philadelphia School of 
the Bible, 1720 Arch Street, Philadelphia. 

Rev. L. W. Munhall, D.D.; Editor of the "Eastern Methodist," 
and well known as a successful evangelist. 

Ormond Rambo, of Rambo, Rambo & Mair, Attorneys at Law. 

Max I. Reich, President of the Philadelphia Local Branch, Hebrew 
Christian Alliance of America. 

T. Edward Ross, of Ly brand, Ross Brothers & Montgomery, Certified 
Public Accountants. 

W. W. Rugh, of the Philadelphia Branch of the National Bible Insti- 
tute, 200 North Fifteenth Street, Philadelphia. 

Rev. J. R. Schaff er, Pastor of the Spruce Street Baptist Church, Phila- 

Joseph M. Steele, of William Steele & Sons Company, Engineers and 
Contractors, Philadelphia. 

Rev. Benjamin Stern, Pastor of Emanuel Reformed Church, Phila- 

Allan Sutherland, Manager of Sunday School and Church Supply 
Department, Presbyterian Board of Publication and Sabbath School 

Rev. H. S. Tillis, Pastor of Weston Memorial Baptist Church, Phila- 

Charles Gallaudet Trumbull, Editor of the Sunday School Times, 
1031 Walnut Street, Philadelphia. 

Bishop Robert L. Rudolph, Bishop of the New York and Philadelphia 
Synod, Reformed Episcopal Church. 

J. Davis Adams, Printing, 119 South Fourth Street, Philadelphia. 

The overwhelming interest in the Conference justified the most san- 
guine expectations of the committee. 

The addresses published in this volume are presented to the Christian 
public both in the nature of a Report of the Conference proceedings and 
as a " constructive, coordinated teaching of just what the Word of God 
does say about the return of our Lord." 

With the hope that the reading of this book may provoke a careful, 
systematic study of God's Word itself the Committee prayerfully com- 
mends it to your consideration. 

Rev. William L. Pettingill 1 
Signed: Rev. J. R. Schaffer \ Editorial Committee. 

J. D. Adams J 


Prefatory Note by the Committee 
A Call for a Bible Conference 
Greeting by the Chairman . 
Chairman Huston's Address 
A Call for a World Conference 
Hath God Spoken? 

Address by Rev. Harris H. Gregg, D.D. 
Dr. Scofield's Telegram Explaining Absence 
Resolution of Regret and Sympathy to Dr Scofield 
What is Prophecy, and Why Study It? 

Address by Rev. John M. MacInnis, B.D., Ph.D. 
The Doctrine of Our Lord's Return 

Address by Rev. Mark Matthews, D.D. . 
The Greatest Question Christ Ever Asked 

Address by Rev. Wm. B. Riley, D.D. 
Dh> the Cross of Christ Fulfil All the Promises? 

Address by Pastor William L. Pettingill 
Where Is Jesus Now, and What Is He Doing? 

Address by Rev. John M. MacInnis, B.D., Ph.D. 
God's Plan in This Dispensation 

Address by Rev. James M. Gray, D.D. 
The Capture of Jerusalem 

Address by Rev. A. E. Thompson .... 
The Regathering of Israel in Unbelief 

Address by Rev. James M. Gray, D.D. 
War on German Theology 

Address by Rev. Cortland Myers, D.D. . 



Coming Events Cast Their Shadows Before 

Address by Rev. P. W. Philpott 193 

The President's Proclamation 213 

What Is to Become of the Church? 

Address by Rev. Dr. Harris H. Gregg . . . 215 
Will There Be Any Tears in Heaven, and Why? 

Address by Rev. P. W. Philpott . . . . .233 
The Coming Glory 

Address by Rev. W. L. Pettingill .... 248 
Has God a Program? 

Address by Rev. B. B. Sutcliffe 266 

Does This Truth Paralyze or Energize? 

Address by Pastor Herbert Mackenzie . . . 274 
What Manner of Person Ought We to Be? 

Address by Dr. Wm. B. Riley 292 

The Return, the Resurrection, and the Rapture 

Address by Rev. Wm. B. Riley, D.D 312 

The Gospel for War Times 

Address by Rev. Wm. B. Riley, D.D 329 

Questions and Answers 

Conducted by Rev. Wm. B. Riley, D.D. . . _ . 343 
The Lord's Return 

Address by Rev. J. Wilbur Chapman, D.D. . . 354 
One of the Convention Prayers . . . • v . 360 



In the shadow of the tragedy of world-wide war 
Christians everywhere have been burdened in 
spirit and bewildered in mind by the complex 
conditions of the hour. But with an eagerness 
springing from a sense of personal need and a 
newly awakened desire to know the purposes of 
God as revealed in His Word, many are turning 
with intense interest, and many indeed with rest- 
ful assurance, to the prophetic utterances of the 
Word of God for light. 

Among all the questionings in the hearts of 
God's people none seem to press so urgently for 
a clear answer as those concerning the personal 
return of the Lord Jesus. Many Christians have 
never until now sought to know what the Scrip- 
tures really teach about "the blessed hope," and 
others have been diverted from such study by the 
confusion of voices on this theme, even though it 
occupies such a pivotal place of importance in the 

Moved, therefore, by the hope that a Bible Con- 



ference on the return of our Lord and related 
events, such as the regathering of Israel and the 
fulfilment of prophecy concerning the end of the 
age, may be used by the Holy Spirit for the en- 
lightenment of many believers and for the salva- 
tion of the lost, the undersigned invite all who 
"love his appearing' ' or who are earnestly seek- 
ing light on this subject to meet in the Academy of 
Music, Philadelphia, .on May 28th, 29th and 30th, 
1918, with eminently safe and .sane pastors and 
Bible teachers of different denominations, to con- 
sider prayerfully the teachings of Scripture as to 
the Lord's return. 

We believe that great personal blessing and a 
widely extended testimony may result from fel- 
lowship and study at a Conference in which eager 
hearts turn to the unerring Word of God, to learn 
in unhurried, prayerful study what that Word 
plainly teaches about the personal return of the 
Lord Jesus, and the practical bearing of this truth 
upon our duty as Christians to-day. 

In view of the world-wide desire for clear light 
on this theme, we rejoice in the statement of 
truths concerning our Lord's return and a call to 
the churches recently issued by a notable group 
of British brethren, and the unusual response to 
that call on the part of the churches; and in 
numerous signs -of interest from the home 
churches, the mission field, the army camps, and 
from trained and untrained students of the Bible 
everywhere. It is to unite in securing and in giv- 
ing light on this theme and to present an unhesi- 


tating Scriptural testimony that all interested are 

earnestly invited to this conference, the details 
of which will be announced later. 



















Conference Headquarters 

1310 Morris Building 



Charles L. Huston, Chairman of the Conference 
Committee, Vice-President and General Manager 
of the Lukens Steel Co. at Coatesville, Pa., and 
Chairman of the General Assembly's Committee 
on Evangelism of the Presbyterian Church, U. S. 
A., presiding, Tuesday morning session of the Con- 
ference, introduced Rev. Orson R. Palmer, Pastor 
Berachah Church, Philadelphia, Home Director, 
Africa Inland Mission for North America, who 
conducted the devotional period, assisted by Rev. 
Harry D. Tillis, Rev. W. W. Rugh, Rev. Win. B. 
Riley, and Rev. P. W. Philpott. 

Mr. Huston, in opening the conference, said: 



Our beloved friends and brothers and sisters in 
Christ: I take it that it is not ont of place for 
those who have issued the call for this conference, 
to give such a greeting to you who have so splen- 
didly responded. To you who have come in re- 
sponse to the call, at the very outset we want to 
say that the attitude of the conference committee, 
of the speakers, and, we trust and believe, of all 
those who are here, is that of absolute patriotism, 
absolute loyalty to the " powers that be." Our 
Lord has commanded us in His Word to "render 
to Caesar the things that are Caesar's and to God 
the things that are God's.' ' Paul, in the 13th 
chapter of his Epistle to the Romans, tells us that 
"the powers that be are ordained of God. Who- 
soever therefore resisteth the power, resisteth the 
ordinance of God." Again, the apostle exhorts 
believers to be subject to the powers "not only for 
wrath, but also for conscience sake. For for this 
cause pay ye tribute also," recognizing the civil 
authorities and rendering obedience unto them 
because they are ordained of God. 

It seems particularly fitting that at this time 
the program notices of the different days of the 
conference should be given. The keynote for the 
first day is "Humiliation"; the second day, "Ex- 
altation of Christ"; and the third, and closing 
day, "Praise." This program is one that recog- 
nizes the need of absolute dependence upon God 
and of humiliation before him. We are also to 


bear in mind the proclamation that has just been 
issued by President Wilson, calling upon the 
people of the United States to spend, not only one 
day, but the entire week, in humiliation and 
prayer before Almighty God, confessing our sins 
and placing ourselves in the right attitude before 
Him, in order that His blessing may be upon us in 
this time of stress and strain and conflict; praying 
that our leaders may be guided, that we all may be 
guided, and that God will bless our nation and our 
allies. We trust that the especial blessing of God 
will be upon the sessions of this conference, be- 
cause of the light that shall be thrown upon pres- 
ent conditions from the Scriptures. We are seek- 
ing to find out what the Scriptures have for us; 
what saith the Lord; not to fit a private or pet 
theory, but to learn what God hath spoken. In 
Deut. 29:29, we read: "The secret things belong 
unto the Lord our God: but those things which 
are revealed belong to us and to our children for 
ever, that we may do all the words of this law"; 
so the things that are revealed belong to us. It 
behooves us to seek the illumination of the Holy 
Spirit upon the revelation of God through the 
Spirit in His blessed Word, that we may know 
what He has given us; and we are here for this 
purpose. The call that was issued by thirty-five 
Christian men inviting you to this Bible Confer- 
ence on the Keturn of Our Lord, is before us, and 
it seems proper that it should be read at this time. 



This Bible Conference on the Return of Our 
Lord, held at Philadelphia this May 28th, 29th 
and 30th, 1918, adopts the following statement of 
belief : 

First: We believe that the Bible is the inerrant, 
one and final Word of God ; and, therefore, is our 
only authority. 

Second: We believe in the Deity of our Lord 
Jesus Christ ; that He is very God ; and in His sub- 
stitutionary death, as an atonement for sin ; in His 
bodily resurrection and ascension and the cer- 
tainty of His second appearance "without sin unto 
salvation. ' ' 

Third: We believe that our Lord's prophetic 
Word is at this moment finding remarkable ful- 
filment; and that it does indicate the nearness of 
the close of this age, and of the coming of our Lord 
Jesus Christ. 

Fourth: We believe that the completed church 
will be translated to be forever with the Lord. 

Fifth: We believe that there will be a gathering 
of Israel to her land in unbelief, and she will be 
afterward converted by the appearance of Christ 
on her behalf. 

Sixth: We believe that all human schemes of 
reconstruction must be subsidiary to the coming 
of our Lord Jesus Christ, because all nations will 
be subject to His rule. 

Seventh: We believe that under the reign of 


Christ there will be a further great effusion of the 
Holy Spirit upon all flesh. 

Eighth: We believe that the truths embodied 
in this statement are of the utmost importance 
in determining Christian character and action in 
reference to the pressing problems of the hour. 

And Resolves, if our Lord tarry, that a great 
world Bible Conference be held at Philadelphia 
May 27th to June 1st, 1919. 

It might be well also to give an outline of the 
program of the conference. You will notice that 
on Tuesday the general topic will be, "Teachings 
Fundamental to the Eeturn of Our Lord," in 
order to establish the basis of the whole confer- 
ence. As stated before, the keynote of the first 
day's conference is "Humiliation"; on the second 
day, to-morrow, the general topic will be, "The 
Return of Our Lord as Related to Present Con- 
ditions, ' ■ and all the teachings will bear upon that 
part of the whole subject. The keynote of to- 
morrow is ' ' Exaltation of Christ. ' ' On Thursday, 
the closing day, the general topic assigned is ' l The 
Return of Our Lord in the Program of Prophecy," 
and the keynote of that day is "Praise." The 
doctrine of the return of our Lord will be taught 
fr&m the Word of prophecy, coupled with the 
question, ' ' What Manner of Persons Ought We to 
Be?" What application has the doctrine to our 
conduct and to our daily activities? 

We are to have the pleasure of hearing from 
Rev. Harris H. Gregg, formerly pastor of the First 
Presbyterian Church of St. Louis, where Dr. 


James H. Brookes, that valiant servant of God 
and teacher of God's Word, formerly ministered. 
Mr. Gregg is now the pastor of the Elim Chapel, 
Winnipeg, Canada, and he will address us on the 
subject, "Hath God spoken?" in order to 
start off with the foundation of God's own Word 
for the entire basis of all our teachings and all 
our conclusions. 

Rev. Harris H. Gregg, D.D. 

Pastor of Winnipeg, Canada, Presbyterian Church, and former 

pastor of Dr. James H. Brookes' Church at 

St. Louis, Mo. 

Our Lord Jesus Christ and the Scriptures are 
our theme this morning, in reply to the question 
of the topic "Hath God Spoken !" The subject, 
of course, is the inspiration of the Word of God. 
Our Lord Jesus Christ fills the eye of God, fills 
the lips of the Holy Ghost, He fills the mouth of 
the Word of God; He fills the heart of His church. 
Our Lord is the only thing that the church is in 
God's sight, He is its only righteousness, its only 
holiness, its only redemption, its only foundation, 
its only way to God. He is all the truth of God. 
He is our dwelling place, our food, and our blessed 
hope. Christ is all. 

The attention is called, in the first place, to the 
fact that 


He is the Lord and Seed of the woman in Genesis, 
the Lord and Seed of Abraham, Isaac, Jacob and 



Judah. When the Holy Spirit is telling us of the 
first man, He has our Lord in mind as the Last 
Man. When He is telling us of the substitute, 
He has Christ in mind as our Substitute. When 
He is telling us of Noah, who, on the basis of that 
sacrifice which pointed to Calvary, takes posses- 
sion of the renewed earth, He has in mind our 
Lord Jesus Christ, who, on the basis of His sacri- 
fice for sin, some day is going to take possession of 
the new earth. When He is telling us of Abraham, 
the stranger coming from a far country and living 
a life of faith and having nothing but a grave 
there, He has in mind a greater Stranger, coming 
from a farther country, and living a life of faith 
in this Word in that same land, and getting 
nothing but a cross. When He is telling us of the 
miraculous birth of Isaac, his being laid on the 
altar, and on the third day rising, is a figure of 
speech; He is thinking of the virgin birth of our 
Lord Jesus, and the story of His Calvary and His 
resurrection on the third day. When He is telling 
us of Israel, a prince of peace with God and man, 
He is thinking of our Lord. When He is telling 
us of Jesus, that great Sufferer of the Old Testa- 
ment, who through suffering entered into His glory 
again, He is thinking of ' ' the sufferings of Christ, 
and the glories that should follow.' ' Our Lord is 
the Lamb of God in Exodus; the High Priest of 
Leviticus; the Star out of Jacob in Numbers; 
the Prophet like unto Moses in Deuteronomy; 
the Captain of the host of the Lord in Joshua; 
the Messenger of Jehovah in Judges; our Kins- 


man in Ruth; the Lord and Seed of David in 
Samuel; the King of kings and Lord of lords in 
Kings and Chronicles; the Lord of heaven and 
earth in Ezra and Nehemiah; our Mordecai sitting 
on the throne in Esther. In Job, He is our risen 
Redeemer. In the Psalms, He is just about every- 
thing. He is the happy Man of the first Psalm; 
the Son of God of the second; the Son of man of 
the eighth, under whose feet some day all of crea- 
tion shall be placed; the risen Man of the 16th 
Psalm; the persecuted Man of the 22d; the Shep- 
herd of the 23d; the King of glory of the 24th; 
our Saviour in the 51st; the King of the 72d; 
our great High Priest after the order of Mel- 
chizedek, of the 110th; the One who leads every- 
thing that hath breath in praising God in the 
150th Psalm. He is the suffering and then the 
glorified One in Isaiah; He is the Lord our right- 
eousness in Jeremiah ; the Man of sorrows in Lam- 
entations; the Messiah who comes and is cut off 
in Daniel, getting nothing, and coming the second 
time as the Son of man in the clouds of heaven and 
getting everything then. He is our risen Saviour 
and Son of God in Hosea. He fills each one of the 
minor prophets. He is the King of the Jews, re- 
jected but risen, in Matthew; the Servant in Mark; 
the Lord and Seed of the woman in Luke ; the Son 
of God in John; our ascended Lord and Christ 
in Acts; our Righteousness in Romans; the First- 
fruits from the dead in Corinthians; the Author- 
ity and Theme of Paul's apostleship in Galatians. 
He is the Head of the church and Head over all 


things to the church in Ephesians; our Lord Jesus 
Christ in Philippians; the fulness of the Godhead 
in Colossians; our great High Priest who is 
passed into the heavens, in Hebrews; and in the 
Book of Revelation He is the Throne-sitter, now 
upon a throne of grace, later a throne of judg- 
ment, and then the throne of his glory. "In 
the volume of the book it is written of me," He 
says, in the 40th Psalm and in the 10th chapter 
of Hebrews. How familiar our Lord was with the 
Scripture! When his ministry is recorded in the 
Gospels, He speaks of creation and of marriage, 
and refers to Satan in the beginning as we have 
recorded in the third chapter of Genesis. He 
speaks of Abel in the 4th chapter of Genesis, He 
speaks of Noah, Lie speaks of Abraham, He speaks 
of Moses, He speaks of David and Elijah, and 
Elisha, and of John, and of Daniel the prophet. 
How constantly He used the Scriptures, and 
always as being the words of God! 

Our Lord is not only the Theme of the Scrip- 
tures. In the second place, your attention is 
called to the fact that 


In other words, he lived the Word of God, and 
His life was as true as that Word of God. That 
Word of God molded in Him and produced the 
only perfect, sinless life that there is any record 
of in the Word of God. He lived it. Were it 


possible for Him to have lived a lie, it were pos- 
sible for that not to be the Word of God. It is 
impossible for it to be anything but the absolute 
and eternal Word of God. 

In the third place, your attention is called to 
the fact that 


Let us get our bearings. This book is largely the 
history of two men. In God's sight, only two men 
have ever done anything — the first man and the 
Last Man. We read that in the beginning God 
created the heaven and earth, and the last thing 
he created was man; that man became a chaos, 
and turned his dominion into a chaos through sin. 
But before God created the heaven and the earth, 
He purposed that a man should be over his work, 
and not an angel; but He purposed that His Sor 
should be that Man. So when this first man went 
to pieces through sin, and death marked his entire 
being — spirit, soul, and body — God did not have 
to change an iota of His purpose. For His pur- 
pose and counsels all centered in His Son, who 
should be the Last Man. 

He did not send His Son into this world im- 
mediately upon this first man's sinning. He 
waited a long time, until the fulness of time, in 
order to allow this first man to show what he be- 
came when he became a sinner; and all human 
history, from the sin of Adam in the Garden of 


Eden unto the cross of Jesus Christ, is but the 
story of what that man became when he became a 
sinner. That man, through sin, brought death upon 
himself, and upon his whole race. He murdered 
the whole human race; he became like Satan — a 
murderer and a liar — upon his becoming a sinner. 
That man started this war — not the Kaiser. That 
man started all your sin and all your suffering, 
and dug all of your graves. When he had fully 
shown himself to be nothing but dead in tres- 
passes and sins, from which God could get nothing 
for himself, nor for man, God sent His Son, born 
of a virgin, and growing up through thirty years 
of obscurity. And when He showed Himself and 
the first man met him, through his Jewish and 
Gentile seed, the first man put Him to death. He 
could not stand the holiness of the Son of God, for 
he was a sinner. He could not stand His humili- 
ation, for Satan promised to make him as God. 
He could not stand His unselfishness, for he is 
the embodiment of self. So he crucified Him; 
but, on the third day, God raised Him from the 
dead, and, raised from the dead, He becomes the 
beginning of the new creation of God, and the 
Last Man in reference to that man. The first man 
was made a living soul; the Last Man, a quick- 
ening spirit; and He breathed His own eternal, 
risen, saving life in the upper room the day of 
His resurrection upon those who had received 
Him. Now He is seated at God's right hand, con- 
tinuing His work of new creation; forming His 
church, every member of which is a new creature 


in Christ Jesus. After He completes His church, 
He will return and establish the kingdom of His 
father David ; that will be a part of the new crea- 
tion. After that, there will be the new heaven and 
the new earth, and the former heaven and earth 
shall be remembered no more for ever ; and Satan, 
sin, and death can never stain with the distant 
touch a portion of the new creation in Christ 
Jesus. Out of the side of the Adam, God took 
Eve, and from Eve a race has been born. Out of 
the wounded side of God, a new creation — a race — 
is formed, that is nearer and dearer to God than 
all the principalities and powers that worship 
around that burning throne at this moment. 

This Book is the viewpoint of this Last Man, 
(pointing upward), and every other book that has 
ever been written is the book and viewpoint of 
this man (pointing downward). All other books 
are the books of the dead. This Book alone is the 
Book of the Living One. Satan played this trick 
on mother. He intruded his lie (placing man's 
book between eye and Bible) between God's Word 
and our mother, and got her to look at God's 
Word, which said, "In the day that thou eatest, 
thou shalt surely die." He persuaded her to look 
at this book through his lie, and she gave this 
up (God's Word), and became like Satan and 
gave birth to her firstborn, a murderer and a 
liar. This is the method of God. Through 
this Book (holding Bible between eye and man's 
book), look at every other book that has ever been 
written and you will give this book (man's book) 


tip. The Pharisees (placing man's book between 
eye and Bible), through their schoolbooks, looked 
at Christ in His Word, and crucified Him. The 
Sadducees, through Greek learning and Babylon- 
ian culture, looked at Christ and Moses and the 
Prophets, and joined in crucifying Him. Those 
who received Him simply as Christ and the Word 
of God, looked at all else and received Him and 
proclaimed Him to be the Son of God. When the 
church in Eome, listening to Babylonian culture, 
locked this Book up and only looked at it through 
what it had formed through Babylonian culture, 
they came to the point where they would not 
allow this Book to be even read. But all that God 
gave to Luther was just to bring this Book out, 
this way (bringing the Bible out from under man's 
book and placing it as the glass through which to 
see every other book), and look at the church of 
Rome and of Reformation again. 

All unbelief is but one method from the Garden 
of Eden till Satan shall be put in the pit. It is 
just this. It does not matter what form of Hin- 
dooism, or Pantheism or science, if you permit 
anything to intrude itself between the Word of 
that living and enthroned Last Man, you will give 
Him up and be lost. But if, through Him and His 
Book, you look down into the tomb of that first 
man, you will live for evermore. That man got 
himself into a fix when he sinned; he got himself 
into a box, and that was his casket, and we were 
all born in his casket. He has built universities 
around his head in Babylonia, in Egypt, in Greece, 


in Germany, in England, and in New England, and 
throughout Canada, but he cannot think himself 
out of being dead in trespasses and sins. He has 
marvelous hands, and he has wrought inventions 
beyond human description. Arts have been created 
and lost, so numerous have been all the works of 
his hand, but he has never worked himself out of 
that casket. He has built cities, and civilizations, 
and eras around those feet, but he has never 
walked out of that casket. No one ever comes out 
of that casket, but by the words of the Son of 
God. ' ' The hour is coming, and now is, ' ' He says, 
"when the dead shall hear the voice of the Son of 
God, and they that hear shall live," and when 
He takes us out of that casket, he never shoves 
us back. 

The blood washes sin away. Sin cannot wash 
blood away. How did God plan this new creation 
of His? By having His Son become the Son of 
man, to fall in this old sin-and-death-stricken cre- 
ation as a grain of wheat falls into the ground 
and dies ; and out of the death of Jesus Christ, out 
of His tomb, He takes you and He takes me, He 
takes His church; He takes all the titles that he 
possesses as a man ; He takes His high priesthood ; 
He takes His kingdom; He takes His right as a 
Man to sit on God's throne, before which angels 
stoop and veil their faces and worship. Out of 
that tomb He has taken his church; out of it He 
has taken, already in title, the kingdom of His 
father David; out of it He has taken the new 
heaven and the new earth. And so we have this 


Book as the viewpoint of the Lord Jesus Christ. 
But, more than that, 



Creation is His written Word. The Bible is His 
written Word, and He Himself is the living Word. 
The unwritten Word of God in creation runs into 
the written Word for its fulfilment, for the inter- 
pretation of its payables and types and teachings, 
a,s the Old Testament runs into the New Testa- 
ment for its fulfilment and interpretation of the 
promises, types and parables; and both center in 
the Lord Jesus Christ. Therefore, He points to 
creation as familiarly as He pointed to the taber- 
nacle, as he tells His own story. Pointing to the 
sun, He says, u Iam the Lighf of the world. ' ' You 
know Him as the Rock of ages. You know Him 
as the Hyssop. You know Him as the Seer. You 
know Him last as the Lamb. You know Him as 
the Lion 01 the tribe of Judah. You know Him as 
the Last Man, of which the first man Adam was 
a type. He made all creation turn its face toward 
Himself and tell the story of His coming, His 
person, and His work. 

The Lord Jesus Christ was born of a virgin by 
the Holy Ghost, representing life from the dead. 
God, in creation, in history, and in redemption, 
has always shown Himself to be life from the 
dead — the resurrection of life. He put Adam to 
sleep, and Eve, and all the human race; and He 


never looks into the face of a human being, but He 
is reminded that, when He created the human 
race, He showed Himself to be the God of resur- 
rection. When he gave Isaac Sarah, who never 
had a son, He represented life from the dead; and 
He never looks into the face of a Jew without 
remembering that, as God of the covenant of Abra- 
ham and Jacob, He showed Himself to be the God 
of resurrection. When He sent His only Son into 
the world, He must needs again show Himself to 
be the God of resurrection and was virgin-born. 
Later, on the third day, He was raised from the 
dead, and He has provided a like redemption for 
all who receive Him for their Saviour and their 
Lord. Eve spoke of God as her Saviour, know- 
ing herself in her nature to be a sinful woman, 
and produced a sinless Christ ; and the same Holy 
Spirit is able to take forty fallible men, sinful men, 
and produce a sinless Word of God. And the 
divine and the human in Christ is but the arch- 
etype of the divine and human, and, though 
human, sinless and errorless — the verbally in- 
spired words of a living God. 

The highest reach of man's intellect in all the 
centuries of things has been this, that God must 
be, and God therefore is. 

The human intellect cannot reach the bottom 
of that revelation by a billion centuries of life, 
traveling at one hundred and eighty-six thousand 
miles a second. Our Lord Jesus Christ, being God, 
often speaks of Himself in a threefold manner, 
for God is One in Three and Three in One. He 


says, ''lam the way, the truth, and the life." He 
also speaks of Himself, in Revelation, as the One 
that was, and is, and is to come, and this is the 
only Book capable of treating all subjects, that 
speaks of that threefold manner in which Christ 
Himself is the Archetype of the past, and the pres- 
ent, and the future. That is the only Book that 
will tell you of man's past, his origin; that will 
explain man to-day to himself, and tell man's 
future. That is the only Book that will tell you 
of the past of sin, the present fear and power of 
sin, and the future of sin. It is alone the Book 
that will tell you of the past of salvation, its ori- 
gin; its present aspect, and its future destiny. 
That is the only Book that will tell you of the 
past of Satan, how he became the devil ; his pres- 
ent sphere and place, and his future destiny. 
That is the only Book that will tell you of the past 
of Israel, its origin; why Israel is wandering 
among the nations apart from Christ Jesus, and 
the future of Israel. That is the only Book that 
will tell you of the past of the church, explain 
the present condition of the church as well as of 
Christendom, and tell you of the future destiny 
of the church. That is the only Book that will tell 
you of the past of creation, explain the present 
chaotic condition of creation, and tell you of the 
new heavens and the new earth. It is the only 
Book that will tell you of your past, that will give 
you any light upon your present, and that will 
calmly foretell your future. The past, the present, 
and the future of our Lord as the Archetype of 


that threefold aspect in which all subjects are 
treated in a completeness that only God can speak 
on any and all of these themes. 


When this first man became a sinner, he became 
a sin problem and a death problem; and if he can- 
not settle his sin problem and his death problem, 
he is incapacitated for eternity, and for settling 
any of the other problems that grow out of the 
consequences of sin and death. But there is a 
Man who has settled the sin question and the death 
question, and who has been ordained of God to 
likewise settle every other problem for this man 
who is perfectly helpless in his box to settle any- 
thing for himself, in time or eternity. All of God's 
expectations for the human race, for salvation, 
for labor and capital, for commerce, for education, 
for government, lie in that Man (pointing above), 
and never in this man (pointing beneath). "My 
soul, wait thou only upon God, for my expectation 
is from Him." Therefore, God's message is a 
message concerning His Son, and He wants the 
world to know what He has done for the world, 
even the world that crucified His Son, even the 
world that loves darkness rather than light. The 
Lord Jesus Christ is the message of that Book; 
He is the message of God to our hearts, and "sat- 
isfies our longing as nothing else can do. ' ' 


He is not only the message of this Book, but, in 
the next place, 


Isn't it wonderful that he not only was controlled 
by this Book, that it molded and formed His life, 
but that He is the very Life of this Book to-day ? 
Through the Holy Spirit, He sent this Book to be 
sown as seed from Jerusalem unto the uttermost 
parts of the earth; and wherever it is sown in a 
human heart, Jewish or Gentile, from Jerusalem 
to the uttermost parts of the earth, and where it is 
received, Christ Jesus acts upon that heart and life. 
That is great sowing, is it not f He could not come 
up in the life of those that hear this Word, unless 
He is the Life of that Word. You cannot sow 
Shakespeare from Jerusalem and get even a 
Shakespearette, but you can sow that book in 
556 languages and dialects, and each one will get 
Christ coming up in the heart, where He is re- 
ceived. He is the Life of this Word, and He is 
reproducing Himself, though absent from this 
earth, in all who receive Him. 
He is, in the next place, 


In His message to the Laodicean church, the 
seventh church in the Book of Eevelation, our 
Lord Jesus Christ is spoken of to those Laodicean 


Christians as being the Faithful and True Witness 
— the One who knows. Lincoln and Douglas used 
to debate in Illinois before Lincoln sat in the 
President's chair, and one time in a debate, Lin- 
coln took as his subject that a kingdom divided 
against itself cannot stand. He argued that this 
government could not stand with slavery in the 
south and freedom in the north, and when he got 
through, Mr. Douglas debated that it could stand. 
When he had a chance to reply to Mr. Douglas, 
Mr. Lincoln, rising to speak for the second time, 
said, "Mr. Douglas has taken this debate out of 
my hands, and it is no longer between Mr. Douglas 
and myself. It is between Mr. Douglas and a Man 
who spake as never man spake before, who said 
that a kingdom divided against itself cannot 
stand. If Mr. Douglas says it can stand, the de- 
bate is between him and that Man who spake as 
never man spake." 

Mr. Higher Critic, the Lord Jesus Christ says 
the Scriptures cannot be broken. If you say that 
they can, we have no time to debate with you. 
We will just sit down and watch the debate 
through with you in your casket and that Man 
on the cross; and, Mr. Higher Critic, the debate 
will be finished at the judgment of the great white 
throne. The One who said on the cross, "It is 
finished!" meant not only atonement for sin, but 
He meant also that that first man is finished — all 
his thinking and all his works. In God's sight, 
the human came to an end at the cross of Jesus 
Christ. "It is finished!" "Heaven and earth 


shall pass away, (kisses Bible) but My Word 
shall not pass away." 
In the last place, 


In the Garden of Eden the Lord showed Him- 
self to be a Prophet. He told Satan that He was 
going to become the Seed of the woman, and as 
such would bruise his head. When He became the 
Seed of the virgin at the place of the skull, He 
bruised the head of the serpent, thus showing 
Himself to be a Prophet. Then He showed Him- 
self to be a Priest. He killed the sacrifices, shed- 
ding blood, and with the skins of the animals 
clothed father and mother with the garments of 
salvation, telling typically the story that when 
He became the Seed of the woman and shed His 
blood, He Himself would become the righteous- 
ness, sanctification and redemption of all who re- 
ceived Him. We are accepted in the Beloved; we 
are in glory in the Person of God's Son. Then He 
showed Himself to be a King — the first Prophet, 
the first Priest, and the first King. Opening the 
door of the Garden of Eden, the King ushered our 
parents out and said, "In My Kingdom, sin and 
death cannot remain. I am Alpha and Omega/ ' 
When He became the Seed of the woman, He was 
a Prophet; now in the glory He is our great High 
Priest; and when He comes again, he will be King 
of kings and Lord of lords. All other prophets are 


between His first prophetic office and His last. All 
ordained priests of God are but priests of God 
until He comes. All other kings are but kings 
until He becomes the King; and He wears all the 
titles and all the crowns of this Book, because He 
has worn the crown of thorns of that old creation. 
He wears all the titles and crowns of the new cre- 
ation. The Lord Jesus Christ is the center, and 
the circumference, and the crown of glory of the 
living Word of God. Let us pray. 


Our Father, which art in heaven. In our Lord, 
we are before Thee in the glory this morning, ac- 
cepted in the Beloved, and, though here in these 
bodies of humiliation, living in a world that still 
rejects thee, we thank Thee, Lord Jesus, that Thou 
art living Thy life in our hearts and in our lives. 
Be it unto each one of us in this conference ac- 
cording to the word of Thy salvation; be it unto 
each one of us according to Thy word of sancti- 
fication; be it unto each one of us according to 
Thy word of perfect redemption; be to us, Lord 
Jesus, all Thou wouldst be to those whom Thou 
hast loved and redeemed with Thy precious 
blood. Be all in us that Thou wouldst be, and 
through us until we shall look into Thy face and 
be like Thee. For we shall see Thee face to face ; 
and, our Father, we thank Thee for it. In Christ 
Jesus' name. 


The chairman of the afternoon of session said : 

Dr. Scofield, having suffered a physical break- 
down, though holding out to the last minute, hop- 
ing and praying for sufficient strength, found him- 
self unable to come to the conference and sent the 
following telegram: 


Ashuelot, New Hampshire, 
May 25, 1918. 

To the Philadelphia Conference on the Eeturn of 
Our Lord, Greeting : 
I pray that God may guide all your proceedings, 
especially in the putting forth of a fearless warn- 
ing that we are in the awful end of the Times of 
the Gentiles, with no hope for humanity except 
in the personal return of the Lord in glory; and 
also a statement of the fundamentals of Christian 
belief, which may form a clear basis for Christian 
fellowship in a day of apostasy. 

C. I. Scofield. 

Mr. Charles G. Trumbull, Editor of "The Sun- 
day School Times " of Philadelphia, presented the 
following Resolution of regret and sympathy: 


Dr. C. I. Scofield, 

Ashuelot, N. H. 

The following Resolution was unanimously 


adopted by the Conference to be telegraphed to 
yon this afternoon: 

To onr beloved friend and teacher in the fellow- 
ship of onr Lord Jesus Christ, Dr. Scofield: 

We thank our God upon all our remembrance 
of you, always in every supplication of ours on 
behalf of you making our supplication with joy, 
for your fellowship in furtherance of the gospel 
from the first day until now; being confident of 
this very thing, that He who began a good work 
in you will perfect it until the day of Jesus Christ: 
even as it is right for us to be thus minded on 
behalf of you, because we have you in our heart. 

We who have met together in Christ at the 
Philadelphia Bible Conference on the Return of 
Our Lord unite in sending to you our heartfelt 
love, and want you to know of our real sorrow in 
not having your personal presence and fellow- 
ship and messages at this time. Thousands had 
counted joyfully upon seeing you and hearing you, 
and the fact that the loving heavenly Father has, 
in His providence, not seen best to permit this, 
does not alter the sense of deep personal loss 
through your absence, while at the same time we 
confidently count upon the Father to provide all 
things in your absence. 

We are praising God at this time for having, 
through His grace in the Lord Jesus Christ, called 
you many years ago, first to believe on Jesus, then 
to break the Bread of Life and minister His bless- 
ings freely, through his Word, to the whole world. 


We praise God that you were willing thus to be 
made an ambassador of Christ, and willing to de- 
vote your life to the study of God's Word, to the 
gathering together of the fruits of the study of 
others in that Word, and then to bring together 
the results of this rich study in the edition of the 
English Bible which God is now distributing 
throughout the world, to the eternal blessing of 

Because of this ministry into which God called 
you, and because of your response, we not only 
love the Lord, bnt we also love you. God has 
given you a place in our hearts' love that it is 
difficult to describe and express. A great warmth 
of tenderness and affection springs up in our 
hearts as we think of you, and as we turn the 
pages of the Kef erence Bible, and as we remember 
you in prayer, asking God to more than make up 
to you and to us the losses of this temporary sepa- 

While looking eagerly, with you, for the coming 
again of our Lord, to receive us unto Himself, that 
where He is, there we may be also, at the same time 
we rejoice that, however near or far may be our 
Lord's coming, your ministry in His name in the 
opening up of the riches of His Word will go right 
on, uninterrupted and increasingly as we believe, 
until He come. We therefore pray God's special 
and increasing blessing upon all the results, past, 
present, and future, of your personal ministry; 
and we count confidently upon your prayers that 
God bless and use the testimony of this pres- 


ent Conference on the Eeturn of Our Lord to the 
salvation of many, and to the consecration and 
purifying and empowering of still more. 

Beloved, we pray that in all things thou may- 
est prosper and be in health, even as thy soul 
prospereth. And the God of peace Himself sanc- 
tify you wholly, and may your spirit and soul and 
body be preserved entire, without blame at the 
coming of our Lord Jesus Christ. Faithful is He 
that calleth you, who will also do it. Looking for 
that blessed hope and glorious appearing of the 
great .God and our Saviour Jesus Christ, we are, 
Affectionately your friends in Him, 

The Philadelphia Bible Conference on 
the Eeturn of Our Lord. 

The Committee, being advised of Dr. ScofiehTs 
physical condition and having in mind their obli- 
gation to the Conference as well as the teaching 
structure of the program, at the last moment in- 
vited Dr. John M. Maclnnis, of Syracuse, N. Y., 
to prepare two of the addresses assigned to Dr. 
Scofield. At considerable inconvenience to him- 
self Dr. Maclnnis very graciously consented to 
serve us. 


By Rev. John M. MacInnis, B.D., Ph.D. 

Pastor of South Presbyterian Church, Syracuse, N. T. 

I wish you might bear in mind that this subject 
was only given to me late last week, and that I 
was requested to stick to my text, as the program 
aims to be a constructive program, presenting a 
constructive idea of the truth connected with the 
Lord's second coming. We should also remember 
that the work aims to be of a teaching and con- 
structive nature rather for inspirational pur- 

Having this in mind, we shall approach the sub- 
ject, not so much from the point of view familiar 
to most of us who hold the premillennarian view 
of the coming of the Lord as from the point of 
view of the difficulties which present themselves 
to candid minds who are not yet able to see their 
way to accept this truth. 

Jesus Christ is the greatest — incomparably the 
greatest — of the prophets, and the supreme and 
final authority in all things pertaining to proph- 
ecy. The nearer we get to Him in our defini- 
tion of prophecy, the richer, fuller, and more 


comprehensive will our definition be. While our 
Lord was on earth, few men got as close to Him 
as Peter. He was one of the three who formed 
the inner circle. We know that they often talked 
about the prophets and prophecies. It is most 
reasonable to assume that Peter asked our Lord 
many questions regarding the prophecies of the 
Old Testament and how they came. It is reason- 
able to assume that Peter's definition of prophecy 
was influenced by these conversations with our 
Lord. He says that ' ' men spake from God, being 
moved by the Holy Spirit," or, literally, " being 
carried along by the Holy Spirit." This defini- 
tion has in it three things worthy of our attention. 
First: He says, "Men spake from God." These 
men were real men, with real relationships, am- 
bitions, aspirations, and affections. They were 
men with real interests in the things with which 
they came in contact: men, for example, like 
Isaiah, who was one of the greatest of the Old 
Testament prophets. He was a husband, a father, 
a citizen, and a true patriot. He was a man of 
his own day, a citizen of the Jewish nation, loving 
it and deeply interested in the things that con- 
cerned it. He was in every way a true, strong, 
robust, clearheaded, enthusiastic patriot, and a 
warm friend of the king who played the greatest 
part in the great crisis in which Isaiah prophesied 
to the nation. It was that kind of a man that God 
laid hold on when He wanted to speak to the 
people. It is important in our study of prophecy 
to remember this fact. We must also remember 


that these men, when they spoke from God, spoke 
primarily concerning the problems with which 
they were face to face at that time, and spoke in 
the language and forms of speech that the people 
conld understand. It is important that we should 
emphasize this particular fact, because it is gen- 
erally stated that those who accept the premillen- 
narian point of view forget the human element in 
the prophecies of the Bible. If we do, it is very 
unfortunate, because it is only as we understand 
the circumstances under which these messages 
were given that we can fully appreciate the per- 
manent value and universal message which they 

In the second place, Peter tells us that these 
real men, speaking to a real situation and facing 
real and immediate problems, spake "from God." 
The idea is that they spake not only from God but 
for God. They did not speculate about God and 
God's universe primarily, but they spoke a mes- 
sage for God to the people. There is a funda- 
mental difference between speaking from God and 
for God, and speculating about God and His uni- 
verse. The one is giving men God's truth, the 
other is expressing one 's opinion about God. That 
is the difference between the ordinary man and 
a real prophet. In a great crisis like the present 
world-crisis, it makes all the difference in the 
world as to whether a man speaks about the Presi- 
dent of the United States and his policies, or for 
the President, declaring his policies. The one is 
mere opinion — the other is a message of authority 


and fundamental importance. These men, while 
they were real men with earth relations and view- 
points, spoke from and for God. It is not, for the 
present, a question as to how they came to find 
God's message, but simply a recognition of the 
fact that they did speak from God. In all prob- 
ability, Peter learned that fact from Jesus Christ. 
So, in the third place, he emphasizes the fact 
that they did not originate their message. They 
"spake as they were carried along by the Holy 
Spirit," the Holy Spirit inspiring them so that 
they could know what God wanted them to say. 
This was essential to their speaking from God 
and for God. They could not speak for God if they 
did not know God's mind and God's message. 
This statement does not say how the Holy Spirit 
imparted that information to them. It is not a 
discussion of the psychology of revelation, but 
simply the declaration of a fact. The important 
thing is that God could make His mind known to 
these men. The only way in which He could se- 
cure that was through their thinking faculties. 
There is no other way to get into human person- 
ality. You hear what I have to say at this time. 
I am not able to take the words that I am uttering 
and transfer them from myself and put them into 
your brain, but I am doing something that is 
stimulating you as thinking beings to think the 
things that I am saying; and, while you may not 
have all the content of the words I utter, nor the 
full world-consciousness from which I am speak- 
ing, yet with all our limitations we feel that we 


are making a reasonable success in conveying to 
you the thought that I have in mind. But which 
one of you can explain the psychology and mys- 
tery of personality and personal relationships that 
make that possible? If we, then, with all our 
limitations, and weaknesses, and our ignorance re- 
garding personality and its possibilities, are able 
to communicate one with the other in such a way 
as to feel reasonably sure that we understand one 
another, we should not think it impossible that God 
could so stimulate human minds as to give them 
the exact message that He wanted given to the 
people. Peter said that He did and, therefore, the 
prophets were able to speak from. God and for God. 
These men were so stimulated and carried along 
by the Holy Spirit that they found the mind of 
God and were able to speak, knowing that they 
were speaking the mind of God. Therefore, in 
many of the great crises when they spoke, they 
prefaced their message with a "Thus saith the 
Lord." In some instances they were not able 
to fully understand the manner of the times 
spoken of in the message, and they made their 
own message a subject of searching investigation 
and study, in order that they might fully under- 
stand the significance of it. Primarily, then, 
prophecy is the message of men who spoke from 
and for God. 

The next question that naturally arises is, 
"What did these men talk about f" It is only 
necessary for us to let our minds run casually 
through the subject matter of the Old and New 


Testaments to realize that they talked about the 
things that were of immediate and fundamental 
interest to the people that were living in their 
day and involved their relations with God and 
with one another. 

Hence, the messages of men like Abraham, and 
Moses, and Elijah, and Amos, and Isaiah, and 
Jeremiah, and John the Baptist were primarily 
messages to the people of their own day about 
what they ought to do in order that they might 
be true to God, to their fellows, and to them- 
selves. In speaking to them about these relation- 
ships and these responsibilities, they naturally 
had to speak about the outlook of the individual 
and the nation in their world relations, for these 
prophets always emphasized that what they were 
and what they did in their life-time influenced 
the generations to follow. Not only that, but 
they also emphasized that what was to follow 
ought to have a stimulating influence upon them 
in the performance of their task in their day. 
It was not possible for them to get a right 
perspective of their own task and their own gen- 
eration without some idea of the goal toward 
which their life was moving. Hence, as the Holy 
Spirit carried these men along, He gave them a 
vision of the goal of history and God told 
them what was going to come to pass in the 
latter days. It is this that gives us the predictive 
element in prophecy. The tendency in our day 
has been to ignore this phase of prophecy. 
Men have thought because they discovered the 


historical element, which we have already em- 
phasized, there was no longer any room for the 
predictive element. This is especially true with 
those who have been endeavoring to get rid of 
the supernatural in the Bible and have tried to 
iexplain it as a natural product like the religious 
literatures of other religious peoples. However, 
it is absolutely impossible to make a strictly sci- 
entific and historical study of the Bible, both Old 
and New Testaments, and not see that in it we have 
more than mere human insight. In the vision of 
the future that is given by the prophets, we have 
a revelation that no human insight could have 
given to man. 

This brings us to another question which nat- 
urally suggests itself at this point: "Is there any- 
thing in prophecy as we find it that would sug- 
gest that Peter's definition is a correct defini- 
tion !" "Is there anything in it that would indi- 
cate that these men actually spoke as they were 
moved by the Holy Spirit and were able to give 
insights that indicated that they had the mind of 
God concerning the things of which they spoke V y 
There are many lines along which we could 
answer this question, giving detail incidents of 
how these men, speaking hundreds of years before 
Christ came, gave particular facts concerning 
Him that were fulfilled in minute detail. We 
could also point out how prophecy concerning 
nations like Babylon, and Assyria, and Egypt 
were fulfilled in minute detail. Thus, all you who 
were here this morning heard many suggestions 


as to how this Book is simply throbbing with lines 
of' activities and interests that dovetail in a con- 
structive unfolding of a great plan. In the Old 
Testament we have the seed ; in the New we have 
the bloom. 

There are two things I wish to call your atten- 
tion to at this time, and I have only time to just 
refer to them, in order to suggest that the insight 
of these men must have been something more than 
the mere insight of human intelligence. A par- 
ticular scientific study of these things is to my 
mind a conclusive demonstration of the fact that 
these "men spake as they were carried along by 
the Holy Spirit.' ' 

The first is the dream and the ambition of the 
people of Israel. That is one of the most interest- 
ing phenomena of all history. Beginning away 
down with the time of Abraham, this obscure 
people began to think of themselves as a peculiar 
people, who were to become a great nation and 
prove a blessing to all the nations of the earth. 
In the face of failure, opposition, and persecution, 
they persisted in not only dreaming this, but in 
enlarging the conception and adding little details 
to it that made the fulfilment increasingly diffi- 
cult. In fact, by the time we come to the prophets 
of the Babylonian crisis, the prospects of a de- 
tailed fulfilment became exceedingly remote and 
improbable. Yet in the face of the calamities 
and failures which came to the people, they per- 
sisted in their dream, and their hope became cen- 
tered in a Messiah who could finally lead them 


into the realization of this dream. It is impos- 
sible to take these dreams in their historical 
setting and see in them a probability of fulfilment, 
but the fact of history is that they have been 
largely fulfilled; and even if nothing else were 
to come of the people of Israel than what has 
already been fulfilled, what seems like a human 
impossibility has already been accomplished. This 
littl'e, insignificant, weak, struggling nation, that 
only seemed like Poland among the nations of 
to-day, among the great nations of antiquity, has 
actually come to be a blessing to all the nations 
of the earth through Jesus of Nazareth, who is the 
fulfilment of her prophecies and hope, and the 
nations of the earth have already come to dwell 
in the tents of Shem. 

Now, the question is, How did they come to 
dream that, and, having dreamed that, how did 
they come to insist on dreaming that which seemed 
like a human improbability if not impossibility? 
Peter's definition of prophecy would explain it, 
but" I do not know of any other explanation that 
satisfies all the facts in the case. There is one 
explanation that is reasonable, one explanation 
that is adequate, and it is this, "Men spake from 
God, being moved, or carried along, by the Holy 
Ghost.' ' 

In the second place, we have in the Old Testa- 
ment a wonderfully interesting outline of world 
history that was given thousands of years ago. 
Here it stands as it was given before Alexander 
had conquered the world or Rome had come to her 


glory. Beginning with Babylon the Great, it says 
that there would be four great world-empires, and 
then the world would continue in small kingdoms 
until the end, when the kingdom of the Son of 
Man or the Ancient of Days would be set up. 

Hegel, the great German philosopher, in giving 
us a philosophy of history from the point of view 
of the philosopher, without any reference to the 
Book of Daniel at all, gives us practically the 
same divisions of history that Daniel gave us to 
the present time. Some of the most ambitious and 
greatest characters of history have tried to make 
this outline different. They have been ambitious 
to establish a fifth world-empire to correspond 
with that of Alexander 's or Caesar 's. Charlemagne 
and Napoleon failed to establish such an empire, 
and he who is now baptizing the world with blood 
and fire shall not succeed in establishing it, because 
this Word says that there shall be no fifth world- 
empire until Jesus shall set up His kingdom and 
" reign where'er the sun doth his successive jour- 
neys run. ,, 

Taking it from the point of human probability 
or political insight based upon a study of history, 
no one in the day of Daniel could have given such 
an outline as this, yet here the outline stands. 
How did this man happen to get this insight? 
There is one reasonable and adequate explanation 
that I know of, and it is the explanation given us 
by Peter: " Godly men spake as they were carried 
along by the Holy Spirit.' ' 

Now a word regarding the last part of our sub- 


ject — "Why study prophecy f" We are told 
to-day that it is a waste of time, and that we be- 
come visionary and impractical when we give our 
time to a study of prophecy. Some insist that the 
study of prophecy leads to paralysis in real con- 
structive Christian work. This being the case, 
it is proper that we should answer this question — 
"Why study prophecy ?" We should be able to 
give a reason for coming to a place like this and 
giving several days to the consideration of these 
subjects, when the world is calling for the most 
real and vital kind of service. It is a day when 
we are being challenged to great and real things, 
and a day in which men ought to live at their best 
and give the best that is in them to the real in- 
terests of the world. 

Let me suggest two or three reasons why the 
study of prophecy enables us to do this very thing. 
First, we ought to study it in order that we may 
know the mind of God. If God has spoken, it is 
our duty to know what He hath said. If He has 
spoken, it makes all the difference in the world 
concerning the things about which He has spoken. 
If He has given any indication as to what He is 
now doing, or what His purpose in history is, it 
is of superlative importance that we should find 
it out; believing that this Book is the message of 
men who spoke from God and for God, it is our 
duty to study it in order that we may find out 
what God has said concerning the coming days. 

In the second place, we should study prophecy 
in order that we may have a right perspective of 


history and that we may be enabled to understand 
our times, the meaning of the movements of our 
day, and the significance of the crisis through 
which we are passing. 

You may be surprised to have me mention this — 
that those of us who hold the idea of the second 
coming of Christ are accused of ignoring the plain 
teaching of history. On the contrary, I am con- 
vinced as never before that it is impossible for 
a man to get the right perspective of history apart 
from a true appreciation of the significance and 
meaning of the truth of the coming of Christ. 

We are accused of bringing the truth into dis- 
repute and turning the minds of careful and 
scientific scholars against the study of the Bible 
and especially of the last things, because of the 
narrow arbitrary way in which we present this 
truth. One of the main objections is that we are 
so materialistic and literal in our interpretations, 
that we deny that God can accomplish His great 
moral purpose through spiritual means, and that 
we dishonor God in suggesting that He is not 
able to accomplish His ends through spiritual 
means. Now, a thorough study of prophecy 
and all the prophets would have made such 
a statement absurd. If modern scholars had lived 
in the days of Micah or of Isaiah and could 
have heard them speak about God giving us 
a Son, and of a Child born, and of a suffer- 
ing Servant coming, and of a Saviour being 
wounded and dying for the sin of the world, they 
would have rebuked these prophets, giving them 


to understand that to suggest that God would 
have to do these things in order to accomplish the 
redemption of the race was to dishonor Him, be- 
cause it was to deny that He was able to consum- 
mate His great ends in a spiritual way. However, 
the question is not as to what God could do, but as 
to what He did do. The prophets prophesied 
that God would come into our life and in Jesus 
Christ would redeem us, and in the fulness of time 
Jesus came. The Babe was born; Jesus walked, 
a Man among men, in Galilee and Judea; He was 
crucified on the cross; He was laid in the tomb, 
and on the third day He rose again. That was 
very materialistic, but, nevertheless, no one can 
deny that in that material form God accomplished 
the thing that is essential to the redemption of 
the race. That is not theory, it is fact. If God 
chose to accomplish that part of redemption in 
that way, why should it be a dishonor to Him to 
choose to consummate it by a new revelation of 
Jesus Christ, this time apart from sin unto sal- 
vation? The fact of the matter is, so far as our 
opinions are concerned, they are mere opinions. 
The only way that we can find out as to how God 
is going to consummate this age, or any other age, 
is by revelation. Of course, we know that any 
revelation that is given us will not be inconsist- 
ent with the justice and righteousness of God, 
which is another way of saying that it cannot be 
inconsistent with the moral nature of the universe. 
Jesus has revealed to us that this age is to be con- 
summated by His coming again, and the New 


Testament makes it very clear that that coming 
will be in like manner as the disciples saw Him 
ascend into heaven. How that could be inconsist- 
ent with the morality, the righteousness, or spirit- 
uality of God is more than I can understand. A 
modern writer contends that such a consum- 
mation would be a contradiction of established 
scientific knowledge; for example, the evolution- 
ary theory. As His coming is the consummation 
of activities, instead of its being a break with the 
real progress of history, it is the consummation of 
this progress. We are not opposed to a real evolu- 
tion; that is, a progress that is carrying out the 
intelligent plan that is moving to a definite con- 
summation. We are against an evolutionary 
theory that would limit God in His own universe, 
and that would contradict what God has revealed 
in His Son Jesus Christ. 

The thing that is clear from a study of the 
world that we are now in, and from the study of 
prophecy, is that things are not as they were, 
and that things are not going to continue as they 
are, but there is change on every hand, and the 
only thing that is unchangeable is the will and 
the purpose of God, which are being carried out 
through all change and moving toward a con- 

Jesus says that the consummation of this partic- 
ular -age is going to be precipitated by His com- 
ing again, and until that time comes He tells us 
that there will be wars and rumors of war; nation 
rising against nation, and kingdom against king- 


dom, and that wheat and tares shall grow together 
until the great day of adjustment. Men said that 
there could never be a war like this again, but 
the fact is that there is a war like this. Men said 
that if a war like this ever came, it could never 
last very long, but the fact is that it has lasted 
over three years; and the strange and interesting 
thing about it is that it has lasted because man 
took the simplest instruments known to him and 
brought the great machines of destruction to con- 
fusion by digging himself into the earth and defy- 
ing the genius of the twentieth century. 

So these inferences of men have been defeated 
because our world is a world of active beings who 
have the power of choice, and consequently we 
cannot know just exactly what they are going to 
do, excepting as it may be revealed to us by some- 
one who knows the future. We may come to gen- 
eral conclusions, but no one can speak emphatic- 
ally regarding these conclusions. What happens 
depends not on a closed machine but on the choice 
made by intelligence. 

Christ, who has lived the only perfect life that 
has been lived, and who alone can speak as know- 
ing the mind of God perfectly, says that He is 
coming again, and that God is going to consum- 
mate this age in that way. Whose word shall 
we accept? Christ's word or the critics' word? 

One more word in conclusion. We ought to 
study prophecy in these days, not only in order 
to get the exact mind of God regarding these 
things, but that they may become great convictions 


with us through experiencing them, so that we 
may be prophets to our day. I do not say proph- 
ets in the sense that we shall do the exact kind 
of work that Isaiah and Jeremiah did when they 
wrote down their messages, but prophets in the 
sense that we speak for God and from God to our 
day as they spoke to their day. You remember 
that Jesus said that "as the Father sent Me into 
the world, so I send you into the world. ' ; Un- 
questionably the thing that He had in mind was 
that, as He was here to speak for the Father and 
from the Father, so His disciples are in the world 
to speak for Him and from Him. 

We are living in a day when men speculate about 
God, and tell us what they think about God, and 
what He ought to do, and the way in which He 
ought to accomplish the tasks undertaken. In 
this crisis men are not looking for our opinions; 
they are asking as to whether God has spoken or 
not. If God has spoken, they want to hear what 
He has said. If we have a word from God, this 
is the word to utter. In order to speak the mes- 
sage of this Book, we must first experience it, for 
it is not God's message for us until first of all we 
have accepted it as such and experienced it in our 
own lives; but, having experienced it, God asks 
us to go out to the world and speak it for Him and 
from Him. This is the thing that will bring back 
the note of authority into preaching and will make 
our messages living and vital. But we should be 
very careful that we do not elevate our own inter- 
pretation into the place of God's Word. The 


facts of God's Word are one thing; our interpre- 
tations of these facts are quite another thing. The 
supreme need in this moment is men and women 
who have the courage to respond to the challenge 
of the divine truth as revealed by the prophets, 
and who speak it as a living reality to the bleed- 
ing heart of a perishing world. 

I believe that a careful, intelligent, serious 
study of prophecy under the guidance of the Holy 
Spirit will make it possible for men to thus speak 
for God and from God. It will also enable them 
to brace their minds as Peter literally says, giv- 
ing them a clear, comprehensive outlook on his- 
tory that will enable them to be calm and confi- 
dent in the midst of falling and crumbling nations, 
and in the throes of all human conflicts as the 
shadows deepen and the darkness gathers, and 
men's hearts fail them because of fear. They 
who are true students of the prophets will stand 
confident and strong, knowing that God is in all 
these things moving toward the great consum- 
mation in which Jesus shall come, fulfilling the 
dream of prophets and realizing the hope of all 
true prophecy. 

Charles L. Huston, Chairman, in introducing 
Dr. Matthews, said: 

The next on our program will be an address 
by Dr. Mark A. Matthews, D.D., Pastor of the 
First Presbyterian Church of Seattle, Washing- 
ton, and former Moderator of the General As- 
sembly of the Presbyterian Church, U. S. A. Dr. 


Matthews, has, I think it is said, the largest Pres- 
byterian congregation in the United States in 
that far Western city. He has come on here from 
his attendance at the General Assembly in Co- 
lumbus, in order to help us in this program, and 
we shall be glad to hear from him. He is affec- 
tionately known in the West as the "Tall Pine of 
the Sierras,' ' and we are glad to welcome Dr. 
Matthews with us. His subject will be "The 
Doctrine of Our Lord's Eeturn — Is It Safe and 
Sane, Does It Appeal to Scholars or Only to the 
Uninformed f" 


Rev. Makk Matthews, D.D. 

Pastor of the First Presbyterian Church of Seattle, Wash- 
ington. Former Moderator of the General As- 
sembly of the Presbyterian Church in 
the United States of America 

My place on this program is to announce and 
prove from Scripture the doctrine of the second 
advent of Jesus Christ. You will notice from the 
program that I am not privileged to discuss the 
two phases, features, times, and instances of the 
second advent of Jesus Christ; but to present to 
you, based upon Scriptural authority, the fact of 
His coming. Those of us who have been asked to 
take part in this program understand that this is 
to be a teaching program, rather than an inspira- 
tional program, because what is said here is to be 
reported to the world. What we say therefore 
ought to stand, if it is supported by the Word of 
God, or it ought to fall if it fails to receive the 
support of the divine, infallible Word. It is said, 
by the critics of this doctrine, that it is a theory 
formulated by a certain coterie of people. If it is, 
then I have no place on this program, but if it is 



a doctrine taught by God's infallible Word, then I 
not only have a right on this program but have 
authority to say what I shall attempt to say. 

In order that we may get the whole picture of 
what I shall undertake to teach, let us begin where 
the Scriptures say the beginning should be ; Christ 
was, Christ is, Christ shall be, for ever and for 
ever. He was with God. The Word which was 
with God before the beginning became flesh and 
dwelt among us. That same Word shall in the 
form in which it ascended dwell among us again. 
That is a general statement of the doctrine. It is 
true or it is false. If it is true, it is true because 
Grod's Word states it. If it is false, it is false 
because its origin is no higher than human in- 
tellect or human reasoning. When Jesus Christ 
came into this world, the Incarnate Son of God, 
His incarnation guaranteed and made absolutely 
certain every other step he took and is yet to take. 
It was impossible for Jesus Christ to take upon 
Himself human form and remain in that form. 
Therefore, the incarnation guaranteed and forced 
the crucifixion. Sometimes men talk as if they 
doubted the virgin birth of Christ, and at the same 
time admit that He was crucified on Calvary. If 
He was crucified on Calvary, then He was, by the 
Holy Ghost, conceived in the womb of the virgin. 
He could not have been crucified had He been born 
of human parents. The incarnation of Jesus 
Christ guaranteed and forced the crucifixion upon 
Calvary. Clothed upon, He had to be unclothed. 
The crucifixion of Christ guaranteed His resurrec- 


tion. His resurrection guaranteed His ascension. 
He said in John 14 :3, "If I go and prepare a place 
for you, / will come again." Is that not sufficient? 
The angels said He would come again. Acts 1 :11 : 
"This same Jesus, which is taken up from you 
into heaven, shall so come in like manner as ye 
have seen Him go into heaven." The Holy 
Ghost said that, and I believe every word Jesus 
Christ said, and every word Jesus Christ and 
the Holy Ghost have written. 

First: Jesus Christ was. He came the first 
time according to prophecy — why not the second 
time according to prophecy? If prophecy was 
correct the first time and was infallible the first 
time, and was to the most minute detail fulfilled 
the first time, why not the second time? If 
prophecy was worthy of literal construction and 
absolute belief when it spoke of the first advent 
of Jesus Christ, why is it not now to be literally 
construed, and why is it not worthy of absolute 
belief when it speaks of the second advent? If I 
may, let me talk to my fellow lawyers (as I am a 
member of the bar of this country), I appeal to 
you, if the evidence and the witnesses are unim- 
peached in the first part of the case, how are you 
going to impeach the same witnesses in the second 
part of the case? When you have accepted their 
credibility and admitted their infallibility, and 
when both have been proven to be true in the first 
statement, how are you going to discredit them 
when they speak of the second event in the life 
of the same person about whom they are testify- 


ing? Let us study the prophecy of the first 
coming : 

Isaiah 7:14 — "Behold, a virgin shall conceive, 
and bear a Son, and shall call His name Im- 
manuel. ' ' Micah 5 :2— < ' At Bethlehem. ' ' All these 
prophecies I am going to mention are speaking 
about the movements of Jesus Christ up to and 
after His first advent. Jeremiah 31 :15 speaks of 
the "children being killed.' ' Hosea 11:1 — 
' ' Called out of Egypt. ' ' Zechariah 9 :9 speaks of 
His entering into Jerusalem. Psalms 41:9 and 
55:12-14 speak of the betrayal. Zechariah 13:7 
speaks of His being forsaken by His disciples. 
Zechariah 11:12 speaks of His being sold for 
thirty pieces of silver ; Zechariah 11 :13 — the pot- 
ter 's field bought ; Isaiah 50 :6 — that He would be 
spit upon and scourged ; Exodus 12 :46 and Psalm 
34:20 — that not a bone should be broken; Psalm 
69:12 — that gall and vinegar should be given 
Him; Psalm 22 — that His hands and feet should 
be pierced and His garments parted. Isaiah 52 
told of His sufferings, His rejection, His patience 
and His death. All these prophecies f ortelling the 
first coming of Christ were fulfilled to the letter. 
I am talking about the doctrine based upon the 
infallibility of God's Word, which infallibility 
foretold the first coming. Why not believe it 
when it tells of His premillennial second advent? 

Now, if you do not believe the second coming 
doctrine as taught in the Scriptures, then tear out 
the passages that tell of the first coming. You 
must take the Bible as a whole and believe it, or 


you must be like the Satanic cults and agents of 
the country — tear it up. Let us apply this rule. 

HE IS — Where is Jesus Christ now? A while 
ago, in describing this program, I said that the 
crucifixion guaranteed the resurrection, the resur- 
rection guaranteed the ascension, and I left Him 
in your minds as ascended. Where is the resur- 
rected Son of God now? First John 2:6— "We 
have an advocate with the Father, Jesus Christ 
the righteous." Where is Christ? He is at the 
right hand of God, making intercession for you 
and for me. The Bible tells me where He is. I 
believed the Bible when it told me that He would 
come the first time; I believe the Bible when it 
tells me where He is now, and what He is doing 
now ; and I believe the Bible when it tells me what 
He is going to do, namely, that He is coming 
for me. 

Second: He is coming. He said, "I will come 
again and receive you unto myself, that where I 
am, there ye may be also." The Scriptures teach 
that Jesus Christ is coming. Let me bring the 
doctrine a little closer, if I may, in the following 
passages: Luke 1:31-33, inclusive, makes a very 
strong case. Let us see. The 31st verse says: 
"And, behold, thou shalt conceive in thy womb, 
and bring forth a Son, and shall call His name 
Jesus." 32nd: "He shall be great, and shall be 
called the Son of the Highest : and the Lord God 
shall give unto Him the throne of His father 
David/' I believe the 31st and 32nd verses. 
What I want to know is, why some very learned 


people reject the 33rd verse. Listen! "And He 
shall reign over the house of Jacob for ever; and 
of His kingdom there shall be no end." 

Now, if verses 31 and 32, foretelling the first 
advent, are accepted, why not the 33rd, foretelling 
the second advent, and what will take place ? Why 
not accept all three as true? Let us take another 
step. From the 40th chapter, beginning with 
the 10th verse, of Isaiah, through chapter 63 to 
verse 4, you will find Christ's second return fore- 
told. In these chapters it is stated He will come to 
execute judgment upon the nations and restore 
Israel, and they also show the glory that will fol- 
low in the Davidic kingdom. 

Now, my friends, there are not two Isaiahs. 
You know some people get in a condition where 
they see double. When they get in that condition, 
if you are talking about worldly people walking 
the streets, you say they are intoxicated. So, if 
there are ministers of the gospel who say they see 
two Isaiahs, I say they have been inoculated by 
that infamous virus, German rationalism and Ger- 
man theology, which was prepared by the devil 
himself. Wny? Because I challenge the real 
scholarship of the world to produce two Isaiahs. 
When that scholarship becomes fair and honest 
and sincere and sees the true divisions of this 
Book, it will say, the first forty chapters deal with 
the judgments to come upon Jerusalem and Judah 
and the nations ; and the last chapters mentioned 
deal with Christ returning to Israel, restoring the 
kingdom, and establishing His power for ever, 


bringing judgment to the nations and bringing 
glory to the house of Jacob. That is the correct divi- 
sion, and every Hebrew scholar knows it. Isaiah 
42:1 — "He shall bring forth judgment to the 
Gentiles.' ' First Corinthians, 1st chapter, the 7th 
verse, says, "waiting for the coming of our Lord 
Jesus Christ' ' — "parousia," a personal presence. 
In Malachi 3:1 — "Behold, I will send my mes- 
senger, and he shall prepare the way before me. ' ' 
Now, that part of the verse refers to John the 
Baptist and is quoted in the New Testament — 
Matthew 11 :10 — in reference to John the Baptist, 
but that is not all the verse. The second part of 
the verse reads: "And the Lord, whom ye seek, 
shall suddenly come to His temple, even the mes- 
senger of the covenant, whom ye delight in; 
behold, He shall come, saith the Lord of hosts." 
This part is nowhere quoted in the New Testa- 
ment and refers to the second coming of Christ, 
because Malachi in his vision of the advents of 
Christ speaks of both the first and second advents 
of Christ in the same general prophecy, using the 
same general terms as he does in this verse. He 
refers to the first advent in the first part and to 
the second advent of Christ in the last part of the 
verse. In Zechariah 12th to 14th chapters in- 
clusive, you find one prophecy the general theme 
of which is the return of our Lord, and the estab- 
lishment of His kingdom. Study Isaiah 59 :20 for 
the time of the coming. Study Matthew 24, be- 
ginning with the 3rd verse, for the description of 
His coming. Study the three aspects of His re- 


turn in Matthew 25, which shows that there will 
be a testing of profession and of service, and a 
testing of a Gentile nation. Matthew, my friends, 
was written to the Jews and is a kingdom book. 
Eemember that, when you are dealing with it. 
Jesus Christ said in John 14:2, 3, and in John 
14:28— "I will come again." In John 14:16— 
"I will see you again.' ' There is another great 
fact — this doctrine is our hope. I speak of the 
church. It is our hope. Hebrews 9:28 says: 
"Unto them that look for Him shall He appear 
the second time without sin unto salvation." 
He is not coming back to re-enact Calvary, but 
He is coming back to bring the judgments of 
Calvary to the nations, and the glory of His 
atonement to Himself and to His church. His 
work is not finished yet. First Corinthians 
1:7 says, "waiting for the coming of our Lord 
Jesus Christ"; Titus 2:13, "looking for the 
blessed hope." But somebody is going to say, 
"These Scriptures you mention tell of the coming 
of Christ, but Christ has come, and Christ comes 
every time one is saved, and Christ comes every 
time a man confesses Him." I am not talking 
about the vicarious atonement of Jesus as it is 
applied by the Holy Ghost to the soul of the re- 
pentant. I am talking about the -second coming, 
the visible, personal appearance of Christ. That 
is what the Scriptures I have quoted are talking 
about. First Thessalonians 4:16 — "The Lord 
Himself shall descend from heaven with a shout. ' ' 
Why did they say ' * The Lord himself" f Put that 


little sentence out, if you do not believe the doc- 
trine ; but you cannot put it out. It is impossible. 
First Thessalonians 4:16 — "The dead in Christ 
shall rise first.' ' First Corinthians 15:22-23— 
"They that are Christ's at His coming." First 
Thessalonians 4:15 — "We which are alive and re- 
main unto the coming of the Lord shall not pre- 
vent them which are asleep. ' ' 

My friends, Christianity rests its entire claim 
upon the resurrection of Jesus Christ. You must 
put out of history the resurrection of Jesus if you 
would destroy Christianity. The whole world is 
challenged to destroy Christianity if it can. In 
order to do it, it must destroy the resurrection 
of Jesus Christ. Is Christianity supernatural? 
I point you to the empty tomb. Is Christianity 
sufficient? I point you to the empty cup. Is 
Christianity effective? I point you to the empty 
tomb. Is Christianity destined to rule the world? 
I point you to the empty tomb ; for the last enemy 
that shall be destroyed is death, and He who arose 
from the dead and became the firstfruit guar- 
anteed that you and I shall arise and shall share 
in that resurrection and its power. Now, if Christ 
arose, and no man can deny it, I again challenge 
the critics who understand handling evidence, and 
say to them that there is no fact in history more 
scientifically and legally and divinely established 
than the resurrection of Jesus Christ. If I did 
not have the empty tomb and its history, which is 
infallible evidence, I have the living evidence of 
men who have been saved because He arose, and 


who testify to that fact. Are there Christians in 
this room? Are there men who know experi- 
mentally that they have been born again? Are 
there men who know experimentally Jesus Christ, 
the Son of God? If there are, then they are in- 
fallible, living witnesses of the fact that Jesus 
Christ arose. There is no fact in history more 
perfectly proven than the resurrection of Christ 
(1 Cor. 15:12-26). His resurrection made com- 
pulsory His ascension. His ascension is an abso- 
lute guarantee of His second advent, for He said, 
"If I go, I will come again." Christianity is 
supernatural and infallible, because Jesus Christ, 
very God of very God, rose from the -dead, as- 
cended to the Father, and is seated at the right 
hand of God. 

The resurrection and ascension guarantee the 
second coming of Jesus Christ. He came to pre- 
sent to the world the love of God and to establish 
His Father's kingdom. God has never been de- 
feated. He came. They rejected both the King 
and the kingdom — didn't they? God Almighty 
has never been defeated. They went further; 
they said, "We will destroy this man who as- 
sumes to rule over Caesar, and who calls Himself 
God," and they, so far as they were concerned, 
crucified Him. God has never been defeated. 
They buried Him. They sealed the tomb with the 
power of the imperial government of Rome. They 
put a guard at its door. Jesus Christ arose, He 
was up before the angel announced the fact. The 
angel did not roll back the stone and let Jesus 


arise. He was up before the angel rolled back 
the stone and told the story. They rejected the 
kingdom, and Jesus Christ arose from the dead 
and ascended to the Father. Was He going to 
leave Himself without a witness in this world? 
No! What did He do? He said, "I will send a 
second paraclete," the third Person of the Trinity, 
the Holy Ghost, to convince the world of sin, of 
righteousness and judgment. What else? He 
came to testify to the things Christ came to do 
for those who love and accept Him. What else? 
To have in charge the work of regeneration, to 
take the blood of Christ and create a new creation ; 
and to build His body, the church. Then on the 
day of Pentecost the body of Christ began forma- 
tion, and on that same day the body of the Anti- 
christ began formation; and the two have been 
growing together like the tares and the wheat, 
and will continue so to grow until Christ destroys 
the tares. What else? Jesus Christ left the 
church in the world. The kingdom of God is not 
in the world now. "Lord, teach us to pray." 
(To whom did Christ teach that prayer? To 
some Jews who had been converted.) "Thy king- 
dom come, Thy will be done." That prayer will 
be prayed in the distant future, and every line will 
be answered. To-day the church of Jesus Christ 
is in the world, presenting to man the gospel of 
Christ as a savour of life to those who believe and 
savour of death to those who do not believe. 
Christ must come back to finish the work He 
began. The kingdom is not here, but these 


passages that I have quoted, and passages all 
through the Bible, say the kingdom of God shall be 

Now, there is one point on which we all agree. 
The man who does not believe on the coming of 
Christ talks about the kingdom of God being es- 
tablished, and the kingdom of God shall be estab- 
lished, but Christ has fixed the time. It cannot be 
established now. It cannot be established until 
the King comes back to establish the kingdom 
(Dan. 2:44-45). Who is Christ now? He is the 
High Priest, making the advocate's plea for me. 
"When will Christ be King of kings and Lord of 
lords, reigning in absolute sovereignty over the 
world? When He comes. All of that is based upon 
the resurrection of Jesus Christ. He came, He 
was crucified, He was buried, He arose, He as- 
cended. He will come; and the kingdom will be 
established. By whom? It will be established at 
the return of Christ, and by Christ when He 
returns, and not by the preaching of the gospel. 

Jesus arose from the dead and sitteth at the 
right hand of God. The resurrection and ascen- 
sion guarantee His return. Acts 1:11 — "This 
same Jesus shall so come in like manner as ye 
have seen Him go into the heavens." 

Zechariah 14:4 — "And His feet shall stand in 
that day upon the Mount of Olives.' ' Read 
Matthew 24:29-30, Mark 13:26, Luke 21:27. Mark 
14:64, Matthew 26:64— "We shall see the Son of 
Man sitting on the right hand of power, and 
coming in the clouds of heaven. ' ' Is that enough? 


Zechariah 12:10 — "And they shall look upon Him 
whom they have pierced.' ' Listen! Zechariah 
14:5 — "And the Lord my God shall come, and all 
the saints with Him." First Thessalonians 3:12 
— * ' The coming of our Lord Jesus Christ, with all 
His saints.' ' 

Third: This hope. The premillennial return 
of our Lord Jesus Christ is the stabilizing doctrine 
of the Bible. It produces watchfulness (Matt. 
24:42-44). It assures sobriety, seriousness and 
piety (1 Thess. 5:2-6). It presents consolation, 
hope and joy (1 Thess. 4:14-18, inclusive). In 
Titus 2:13 we are taught that, "looking for that 
blessed hope," we are to grow in grace. 

My friends, this doctrine is the stabilizing doc- 
trine of the church and ought to be preached by 
everyone. I have recited history to prove the his- 
torical points mentioned, and the Scriptures just 
cited reveal the fact of the stabilizing, evangeliz- 
ing effect of this doctrine. Wherever the church 
of Jesus Christ has been true to His infallible 
Word, His vicarious atonement and His return, 
and has unfolded all the steps He has taken and 
is yet to take, souls have been born and have been 
daily added to the church. I appeal to the his- 
tory of the church to prove that whenever she has 
been true to the gospel of Christ and to His in- 
fallible Word, she has always prospered. I appeal 
to your experience. Wherever ministers of the 
gospel have preached Christ and Him crucified, 
and have indoctrinated the people, their pews 
have been filled and their ministry has been 


honored of God. Wherever they have preached 
philosophy and a "social program,' ■ made by 
Pharisees and unregenerate parasites, they have 
found death in the pews and cobwebs in their 
church buildings. No minister nor church can 
prosper when God and His infallible Word, the 
deity of His Son, the vicarious atonement and 
His blessed return have been left out of the 
preaching. History proves the truthfulness of 
that statement. 

Christianity is the life of Christ revealed in 
the life of the redeemed, under the control and 
direction of the Holy Ghost. Men ask, "Can you 
explain how men are born, regenerated, saved 
and join the church at every servicer' Cer- 
tainly! That is the purpose of the preaching 
of the gospel of Jesus Christ; that is the reason 
the church doors are opened and the gospel is 
preached. The minister is fishing for souls. I 
have often wondered why some preachers preach. 
They do not seem to be fishing for souls. Some 
preachers amuse me very much. Generally speak- 
ing, the best people on the earth are the ministers. 
They are the least appreciated, the most under- 
paid, and the most over-educated crowd on earth. 
(You laugh at that. I was sincere.) But I have 
often wondered why men stand up and preach a 
nice little essay they have made, and then (did 
you ever watch them?) they close the Bible and 
say, "Let us sing"; and after a short prayer and 
benediction they go out quietly to their homes. 
Did you ever see a service like that ? My friends, 


it is a crime against the unsaved man in the pew 
for you to close your sermon, if you preach a 
gospel sermon, without making an appeal for men 
to accept Christ. 

It is a crime against the unsaved man for you 
to close your service without making an appeal 
for him to accept Christ as his personal Saviour 
and confess Him before men. "Oh," some min- 
isters say, "we open the doors of the church at 
communion service once in every three months." 
In other words, you are fishing twice a day every 
Sunday and after you have caught a few minnows 
they must dangle on the hook until next com- 
munion day. Why aren't you just as fair as you 
are with the fish when you are really fishing out 
here in the creek? You waste too much time with 
worms and not enough with the gospel. If you 
caught a trout you would take him off your hook, 
wouldn't you? You aren't fishing for the science 
and pleasure of reeling in the cord, are you? You 
are fishing to catch fish. Jesus Christ said, "I 
put you in the world to preach the gospel." 
What is the gospel? Christ. Not your theory of 
Christ, but Christ. There is too much sermoniz- 
ing and not enough Bible-izing. Preach Christ 
and Him crucified. It will produce conviction, and 
conversion, and regeneration at every -service. He 
put the church in the world to do the evangelizing 
until He comes to establish the kingdom. 

His second coming is a stabilizing doctrine. 
This doctrine produces watchfulness. It produces 
sacrifice. It produces love and consolation. Is 


there a truth in all this world that hangs over the 
battlefield of Europe with such consolation as this 
truth? I heard Sir George Adam Smith, one of 
the great Hebrew scholars of the world, say: "We 
have gone astray, and some of us very far, but 
since the war the resurrection of Jesus Christ is 
nearer and dearer to us than ever before, and the 
field of carnage is illumined by the light that 
comes streaming from God's Word because He 
arose from the dead." Friends, Christ said He 
would come ; and that the dead in Christ shall rise 
first. Come, Lord Jesus, and bring the redeemed 
dead to life again ! The casualty lists will come. 
Eemember to go to your Word, to the unfailing 
Word of God, to the empty tomb, and to this 
blessed hope, for He will bring your boy safely 
back on the morning of the resurrection, if he was 
a Christian, a resurrected and glorified saint to 
meet the Lord in the air. 

I am asked to speak of the types. In the Old 
Testament from Eden to Calvary we had the 
altar. The altar unfolded three infallible facts — 
three! First: Every time a sacrifice was made, 
it testified to the depravity of man. Second: 
Every time a sacrifice was made, it testified to the 
inefficiency and to the weakness and failure of 
law to save. Third: Every time a sacrifice was 
made, it pointed to the sacrifice to be made on 
Calvary. Now, that is what the altar taught in 
the Old Testament. In the New Testament Jesus 
Christ from Calvary to the kingdom established a 
communion table. First Corinthians 11 :26 says — 


"For as often as ye eat this bread and drink this 
cup ye do show the Lord's death till He come." 
It makes me happy to serve the communion. He 
left the communion table as an infallible evidence 
of His certain, physical, personal, visible, tangible 
return. He is coming in person. He is coming in 
bodily form. He is coming in glory. He is com- 
ing for His saints. He is coming with His saints 
to establish the kingdom. Does the communion 
table say: "Do this in remembrance of Me until 
the whole world is converted f" No. Till every- 
body who belongs to the church has wings? No. 
But, "Till I come and raise the dead and change 
the living and catch them up to meet the Lord in 
the air." 

"We shall see Him, know Him, and dwell with 
Him here and hereafter, and in the new heavens, 
for ever and for ever. 

Addkess of Hon. Henky B. F. Macfarland 

In a leaflet of the pre-Conference literature, 
"The Testimony of the Centuries to the Coming 
of Christ,' ' there appeared a quotation from the 
old philosopher Plato, who twenty-five hundred 
years ago said: "It is necessary that a Lawgiver 
be sent from heaven to instruct. Oh, how greatly 
do I desire to see that man, and who he is. ' ' That 
the ancient heathen philosopher has many suc- 
cessors to-day, uninstructed in our "more sure 


Word of prophecy/ ' was evident from the state- 
ment of Hon. Henry B. F. Macfarland, of Wash- 
ington, D. C, who presided at the Tuesday even- 
ing session of the Conference. 

The statement is significant, coming from one 
of the ablest secular journalists of the country. 
Mr. Macfarland spent many of the earlier years 
of his career in the Senate and House press gal- 
leries in the nation's capitol, and there were few 
men on the floors below him enacting the nation's 
laws, who would not have admitted that he was 
the peer of the ablest of them. He was honored 
of the famous Gridiron Club, and was perhaps 
the dean of the National Press Club when he re- 
tired from journalism to practice law at the 
Washington bar, and to become a Commissioner 
of the District of Columbia. He is at present 
president of the Eed Cross in Washington. 

Mr. Macfarland said, in part: "Because I am a 
layman and know what many laymen are now 
thinking, may I say that the war has changed the 
thought of the whole world. When the war came, 
the intelligent world thought that it was going 
ahead in a constant improvement which would 
bring in its own millennium, a word which most 
people used without the slightest idea of where it 
came from or what it meant. Under the leader- 
ship of men of science and philosophy, and, in 
most cases, of men in Germany, somehow or other, 
by a process of education, of evolution, we were 
to have a constantly improving world in which 
presently peace would reign. There were those 


who thought that it would be necessary to provide 
for the judicious settlement of international dis- 
putes, and others who thought that it must be 
done by a federation or a league of nations that 
would enforce peace. Unquestionably the work- 
ing theory of many intelligent public men in this 
and in all countries was that we should go on and 
on and on in a constant process of improvement 
to make the world better, and to finally bring 
about a state of universal peace, education, en- 
lightenment and justice. Now all that has been 
shattered. Men of that type are now endeavoring 
to form a new theory, to readjust their minds to 
the startling facts which reveal the absolute fal- 
sity of that old theory, facts that disclose the real 
character of Germany, which was regarded by 
some of them as the leader in this process of civili- 
zation. Now they are all seeking, more or less 
distinctly and consciously, for a new working 
theory of life. 

"Many of them are not religious men. They 
are not men whom we, who belong to the church, 
would consider as being Christians, but they are 
serious minded patriots; world minded patriots; 
looking and inquiring, as men were looking and 
inquiring in Rome and Greece when Jesus came 
the first time to the world. Though there may be 
a veil before their faces, though they may not 
read what is written in the Word, there is unques- 
tionably in the minds of many of them, as it is 
revealed in private conversation, a hope that out 
of all this terrible storm may come a new order, 


which shall be better than anything they have 
dreamed; and it is very significant that many of 
them are looking to an appearing of God, as the 
only One who can help — mankind being at the end 
of its power — coming as the only One who can 
drive away the storm, make peace in the world, 
reconstruct the world's society and bring good out 
of overwhelming evil. Now, what is that, my dear 
friends, but the very thought which we consciously 
hold, the blessed hope of the glorious appearing 
of our Lord and Saviour, Jesus Christ? John R. 
Mott confirmed my own experience and impres- 
sions when, returning from one of his recent 
journeys to Europe, he said to me: ' There is 
no hope in man; our only hope is in a miracle. 
It is a very significant thing that, while so little 
is being said in the pulpits, so much is being said 
in the pews, in the offices and in dinner conversa- 
tions by laymen and laywomen, of their hope that 
the Lord Himself may return to set all things 
right. ' 

"But in whatever way men and women are 
thinking of this great teaching about the future — 
as fundamentally important as the first coming, 
the death and resurrection of Jesus Christ — cer- 
tainly it is the most important subject before the 
American people and the world today." 

Rev. George H. Dowkontt conducted the devo- 
tional services, at the close of which the Chairman 
introduced Dr. William B. Riley. 


Rev. Wm. B. Riley, D.D. 

Pattor of the First Baptist Church of Minneapolis, Minn., 

and President of the Northwest Bible 

School, Bible teacher and lecturer 

Mr. Chairman, Brethren and Sisters : I am very 
happy to address this audience, and to bring to 
yon the theme announced for the evening. I want, 
however, preliminary to its discussion, to remind 
you of the context as well as the text suggested 
by this subject, and you will permit me to read 
some verses from the 16th chapter of the Gospel 
according to Matthew, verses 13 to 20. 

"When Jesus came into the coasts of Caesarea 
Philippi, He asked His disciples, saying, Whom 
do men say that I the Son of man am? And they 
said, Some say that Thou art John the Baptist; 
some, Elias; and others, Jeremias, or one of the 
prophets. He saith unto them, But whom say ye 
that I am? And Simon Peter answered and said, 
Thou art the Christ, the Son of the living God. 
And Jesus answered and said unto him, Blessed 
art thou, Simon Bar-jona : for flesh and blood hath 
not revealed it unto thee, but My Father which 



is in heaven. And I say also unto thee, That thou 
art Peter, and upon this rock I will build my 
church; and the gates of hell shall not prevail 
against it. And I will give unto thee the keys 
of the kingdom of heaven: and whatsoever thou 
shalt bind on earth shall be bound in heaven : and 
whatsoever thou shalt loose on earth shall be 
loosed in heaven. Then charged He His disciples 
that they should tell no man that He was Jesus 
the Christ." 

It was as Jesus approached Caesarea Philippi 
that He, with His little company, halted; prob- 
ably to rest a few minutes from a weary journey, 
and, possibly, to receive and take the next meal. 
While waiting, He snatched the opportunity for 
some further instruction of those first students in 
the true "Christ's College." 

Like all great teachers, He questioned; and, 
like the wise teacher, He prepared His questions 
with reference to their progress in study and 
understanding. The time of His decease at Jeru- 
salem was not far away, and that it might be 
properly understood and sanely interpreted, they 
must properly understand Him and sanely inter- 
pret Him. Hence the question, "Whom do men 
say that I the Son of man am?" 

Beyond controversy, this is the greatest ques- 
tion Christ ever asked. The question, with Peter's 
reply and Jesus' remarks, involves the three cen- 
tral facts of the New Testament Scriptures. 
These facts might take the form of themes, and 
be expressed in three phrases, around which every 


word uttered, from Matthew 1 : 1 to Rev. 22 : 21, 
clusters and circulates. They would be these : the 
Christ of God, the church of God, and the king- 
dom of God. The order of their statement is the 
order of their appearance in Scripture, and sug- 
gests also the program inspiration follows in 
the development of the themes themselves. 


He was the occasion of this question of the 
centuries. "Whom do men say that I the Son 
of man am?" Before that question all others 
pale; even the most important ones seem insig- 
nificant indeed. 

To that question, there are three answers that 
claim attention, at least upon the ground of age : 
the answer of natural reason, the answer of scien- 
tific research, and the answer of divine revelation. 


Possibly the most ancient exponent of this was 
Satan himself. Whether he actually doubted the 
Deity of Christ, not recognizing Him when first 
he saw Him in the flesh, we do not know; but 
certain it is that in the wilderness, following our 
Lord's baptism, he called into question every 
essential feature of His deity. 

He questioned His power to work miracles, and 
proffered Him a stone to be turned into bread 
as a test, he questioned His captaincy of the an- 


gelic host, and dared Him to cast himself down 
and give proof of their allegiance in the swiftness 
of their descent from heaven to suspend Him in 
mid-air, and he questioned his inheritance of 
the earth — or his final lordship, in the same, and 
asserted a self ownership. 

The leading modern exponent of this reply was 
Strauss. In the last century that great skeptic 
gave to the world his mythical theory of Jesus, 
contending that no such person, as pictured in the 
New Testament, ever lived, save in the minds of 
the imaginative apostolate. Matthew, Mark, Luke 
and John, Peter, Paul and others "materialized 
Him out of the star dust of their Messianic hopes 
and training.' ' As one expresses the Strauss con- 
ception, by that infatuation which sometimes be- 
falls men, as a result of an inordinate affection 
for a natural leader, they magnified a plain peas- 
ant into a god of all grace and power, and, by a 
process of corporate scheming, palmed Him off 
on the world as a supernatural being. 

The weakness of the modern mind, and the in- 
tellectual incapacity of some modern ministers, 
was never more clearly demonstrated than by the 
fact that Strauss' irrational explanation has been 
so widely received. 

The time came, however, when the more 
thoughtful doubters reached the logical conclusion 
that the disciples of Jesus were no more able to 
invent such a character as the Christ of the Gos- 
pels, than they were to create the character itself. 
Beyond dispute, one colossal figure has crossed 


the centuries, and that figure is Christ. Who is 
He? This fact gave rise to the second reply. 


That answer is in line with what some said, 
even in Jesus' time. Peter reports their opinion 
of Jesus after this manner: "He is John the 
Baptist, or Elias, or Jeremias, or one of the 
prophets. " They had seen too much of Him ; they 
had studied Him too carefully; they had exam- 
ined His conduct and character too scientifically, 
to join in the Strauss-skeptic reply. 

The true scientist tries conscientiously never to 
ignore facts! Even so long ago as Christ's time, 
honest students saw that, while He looked like a 
man, and behaved like a man, He was both in 
appearance and accomplishment more than the 
ordinary man. They deemed that He was at least 
such as John, or even Elias, or Jeremias. How 
modern that sounds ! How much in line with the 
clerical skeptic of this day! 

A modern religious leader consents that Jesus 
was not an ordinary man, but seeks to explain 
Him by saying, "He is only a man; yet He is the 
only Man." That paradox, however, while seek- 
ing a way of escape, puts its author into much 
more perplexing questions still. We cannot 
overlook its utter lack of logic. The poet says, 

"If Christ were a man, 

And only a man, I say, 
That, of all mankind, I would cleave to Him, 
And to Him would I cleave alway!" 


If Christ was a man and only a man, He is a 
dead man; and those who lean on Him lean on 
one who long since failed. If Christ was a man 
and only a man, He was a deceiving man, for He 
said, "I and My Father are one," and the de- 
ceiver is always an insufficient support. If 
Christ was a man and only a man, He is un- 
worthy of worship and to cleave to Him always 
is a violation of the first commandment. 

The skeptical scientist of the present moment 
likes to style himself an advanced thinker. He 
makes the same answer now that the scribe and 
Pharisee (the learned men of two millenniums 
ago) made then. His answer involves Mary in 
harlotry, Joseph in fornication, makes Jesus a 
bastard, leaves the church without an explanation 
and the kingdom of God without promise or pros- 

But that Christ was not content with such a 
reply is evident in the fact that He pressed His 
disciples for yet another answer, and by Peter's 
lips it was voiced. 


Simon Peter said, "Thou art the Christ, the 
Son of the living God. ' ' Jesus told him that that 
was the greatest thought he had ever had since 
his birth. It was not the flash of wit; it was not 
the expression of genius; it was not the speech 
of the clever ; it was a revelation from God. Like 
all other good and perfect gifts, that knowledge 


came down from above. Peter was at his best 
when he made that reply. But the human voice 
is only at its best when it expresses the divine 

Someone says, "How do we know this is the 
divine mind?" Our reply is, Because in accord 
with the divine Word; in accord with the 
prophecy, "The Seed of the woman shall bruise 
the serpent's head"; in accord with the statement, 
"Behold, a virgin shall conceive, and bear a Son, 
and shall call His name Immanuel"; in accord 
with the announcement of Gabriel, "Fear not, 
Mary : for thou hast found favor with God. And, 
behold, thou shalt conceive in thy womb, and 
bring forth a Son, and shalt call His name 
Jesus;" in accord with the angel's statement to 
Joseph, "Fear not to take unto thee Mary thy 
wife : for that which is conceived in her is of the 
Holy Ghost"; in accord with the divine voice to 
Mary, "The Holy Ghost shall come upon thee, 
and the power of the Highest shall overshadow 
thee : therefore also that holy thing which shall be 
born of thee shall be called the Son of God"; 
in accord with the life He lived, the death He 
died, the resurrection He accomplished, the ascen- 
sion that occurred before the eyes of hundreds. 

Ah, Peter, God made to you the revelation of 
the ages! He was — He is "the Christ, the Son 
of the living God!" To deny that is to leave 
His birth, His life, His death, His ascension with- 
out explanation! To deny that is to dispute the 
history of the rise and growth and power of the 


Christian church, and to deny that is to put one 's 
self in opposition to the promised kingdom to 
come, with this Prince of Peace in the place of 

Certainly, one day, men who still believe in the 
authority of the sacred Scripture, will cease from 
denying the virgin birth, the attested miracles, 
the matchless words, the sacrificial death, the cer- 
tain resurrection, the glorious ascension, and even 
the promised second coming of the Christ, for if 
the Scriptures have any weight, any value, they 
testify to all these as they testify to Peter's dec- 
laration that He was "the Son of God." 

So much, then, for the first portion of the text, 
the Christ of God. Let us turn now to the second 
portion of the text. 


"I say also unto thee, That thou art Peter, 
and upon this rock I will build my church ; and the 
gates of hell shall not prevail against it." 

The church of God rests upon the divine Christ. 
It was not Peter upon whom the church was built, 
or it would have crumbled when they crucified 
Him. It was not even Peter's confession, "Thou 
art the Christ, the Son of the living God"; for a 
mere statement is not sufficient for a foundation 
stone. It was the fact to which Peter replied, 
namely, that Jesus was the Christ, the Son of the 
living God; for facts are sufficient and stable. 
Upon that foundation-fact — the deity of Christ — 


the church stands, and upon that the church will 
for ever stand. You cannot build a church upon 
any other basis ! You can construct a house and 
call it a church; you can gather the people into 
Borne sort of an assembly, and call it a church; 
you can get the newspapers to say it is a church ; 
but you do injustice to the biblical term. A house 
and an assembly do not necessarily mean a 
church. Where Christ is not honored as God, 
there can be no church. The Millennial Dawnites 
cannot build a church; they deny that Jesus is 
the equal of the Father, calling Him "creature" 
instead of "Creator." Christian Scientists can 
never build a church; they deny that Christ is 
God, and call Him either that "Great Teacher" 
or "Truth." Unitarians can never build a 
church; they have left out of their airy fabric 
the only adequate foundation Stone. These, and 
others that might be mentioned, construct houses 
and call them churches; but they rest upon the 
sand, and are destined to go down in that dis- 
tressing storm which will surely sweep the earth, 
and illustrate for us the fact that ' * other founda- 
tion can no man lay than that is laid, which is 
Jesus Christ." One has said, "When Milton 
speaks of the * earth's base as built on stubble,' he 
describes the attempt of those who set Christ, the 
very Son of God, aside, and then seek to build a 

Superficial and thoughtless men are always 
liable to be deceived by appearances. One passes 
a street and sees a house built in churchly form, 


and folks entering it with demure mien, and, 
standing up together, they read the Scriptures, 
and render songs, and pass out, at its close, in 
perfect decorum; and he says, "That is a 
church !" Not if it rests on any other foundation 
than Christ, the Son of God. It may have the 
form of a church, but it is without the power of 
it ; it may have the lines of a church, but it is with- 
out its life ! 

Dr. Jefferson has said, l i The difference between 
a pool and a spring is that a spring is fed from 
within, while a pool is fed from without.' ' That 
is the very difference between the true church and 
the counterfeit. Every counterfeit church lives 
as a parasite lives, by sucking its very existence 
from the life of another body ; it takes in, and con- 
tinues its existence as a pool does ; it never over- 
flows and refreshes the world as a spring does. 
Where did the Millennial Dawn movement get 
its membership? Whence do Christian Science 
churches bring their recruits? How does Unita- 
rianism manage to live at all? None of them 
make converts from the world, by seeing men and 
women regenerated — saved from sin; they draw 
upon other churches as a pool draws upon a foun- 
tain; and they have their existence only because 
the church that has accepted Jesus Christ as the 
Son of God has power to make converts, power 
to overflow as a spring overflows, power to con- 
tribute to every piece of low ground about it 
as a spring makes contribution, power to fill up 
the pools and save them from utter and even foul 


stagnation, by pouring fresh streams into them. 
It ought not to be difficult, then, for one to tell 
whether he is connected with a church of Christ, 
or with an institution that has stolen the livery 
of heaven to serve the devil in. 

But mark the second fact here stated concern- 
ing the church: 


Death has claimed the bodies of the saints for 
centuries ; it is claiming them now with every tick 
of the clock; it comes as a demon, determined to 
depopulate the church ; it gathers to its rapacious 
maw the minister to-day ; it strikes down the dea- 
con to-morrow; on the third day it will lay low 
the noblest woman who ever graced the member- 
ship of the local body of believers; and the day* 
after it will throttle the life of the child who con- 
fessed Christ but yesterday; and one who looks 
upon this devilish, devastating work might im- 
agine that the church of Jesus Christ would, at 
least, perish before this persistent enemy! But 
no ! The birth-rate of those begotten by the Spirit 
has forever exceeded the death-rate of the re- 
deemed ; and we have the sure promise of the Son 
of God that it will for ever remain so. 

Tertullian was one day addressing the Roman 
officials, and he voiced that fact when he said, 
"We are but of yesterday; and yet we have filled 
every place belonging to you; cities, islands, cas- 
tles, towns, assemblies, your very camps, your 


tribes, companies, palace, senate, forum ; we leave 
you your temples only." Truly, of Christ, the 
Head of the church, it has been written, "He 
walks down the centuries with the tread of the 
Conqueror, and, though nineteen hundred years 
have passed since He died on the cross, in all 
these centuries He has been lifting empires off 
their hinges, and turning the stream of history 
into new channels.' ' Emerson was right, there- 
fore, when he said, "His name is ploughed into 
the world." Renan was right when he remarked, 
"His life has been made a corner-stone in the 
building of the race." Lecky was right when he 
declared, * ' The simple record of three short years 
of His active life has done more to regenerate and 
to soften mankind than all the disquisitions of 
philosophers, and all the exhortations of moral- 
ists." He who conquered in the regions of the 
sea of Galilee, and called to Himself the thou- 
sands upon the great Mediterranean, is still call- 
ing to Himself thousands by the great Atlantic 
and on the shores of the great Pacific; and His 
influence is felt in every continent of the world, 
and His conquests increase with every passing 
day. It must be evident even to the unthinking 
that He is making good to His church His word, 
"The gates of hell shall not prevail against thee." 
I pity the men who have linked their fortunes to 
a failing enterprise! I find a justifiable pride and 
an unspeakable pleasure in the fact that I linked 
my life to Jesus Christ, and allied my fortunes 
with that of an institution, the success of which 


is as sure as the Word of God, and the sweep 
of which is as wide as the world itself 

Premillennialists have been charged with a dec- 
laration of the failure of the church. It is a false 
indictment! In the divine program the church 
has had a place; and it is filling it, and will not 
fail. But that place was not the final place in 
the divine scheme of the world's redemption. 
That belonged, rather, to 


Is not the progress marked in this Scripture 
both marvelous and suggestive — the Christ of 
God, first; the church of God, second; the king- 
dom of God, last. Listen! "I will give unto thee 
the keys of the kingdom of heaven: and whatso- 
ever thou shalt bind on earth shall be bound in 
heaven, and whatsoever thou shalt loose on earth 
shall be loosed in heaven. Then charged He His 
disciples that they should tell no man that He 
was Jesus the Christ.' ' 

From the concluding Scripture, three sugges- 
tions : 

Christ has authority in the kingdom, of God. 
Christ, who is "Head over all" to the church 
by divine appointment, is also Lord of the king- 
dom. As the man who carries all the keys to 
the house, is master of the same, so Jesus of Naza- 
reth — God manifest in the flesh — is to be natural 
Master in that kingdom where all potentates shall 
fall before Him, and all nations shall serve Him. 


As one reflects upon this text, he wonders if 
there is not this further suggestion here. You 
will remember that Paul teaches that " flesh and 
blood cannot inherit the kingdom of God" (1 
Cor. 15:50), and immediately explains by re- 
minding us that when the kingdom comes it will 
be made up of "incorruptible" and "immortal" 
men — men who, through His reappearance, have 
conquered against death, and have been changed 
in a moment from mortal to immortal, and men 
who, though dead, by the same event shall have 
been brought back in body, changed from the cor- 
ruptible to the incorruptible (1 Cor. 15:51-57). 
Christ Himself is the King that brings men 
from the bondage of mortality to the freedom of 
immortality, and from beyond the bars of death 
to the liberty of an everlasting life; and He fits 
them alike for place, privilege and power in the 
kingdom. Is not that the very significance of 
what John saw in the Patmos vision? On the 
part of Christian believers there is universal 
agreement that he had a vision of Jesus in His 
glory, and when he saw Him, he looked upon 
"One like unto the Son of man, clothed with a 
garment down to the foot, and girt about the paps 
with a golden girdle. His head and His hairs 
were white like wool, as white as snow; and His 
eyes were as a flame of fire; and His feet like 
unto fine brass, as if they burned in a furnace; 
and His voice as the sound of many waters. And 
he had in His right hand seven stars : and out of 
His mouth went a sharp twoedged sword: and 


His countenance was as the sun shineth in his 
strength. And when I saw Him, I fell at His feet 
as dead. And he laid His right hand upon me, 
saying unto me, Fear not; I am the first and the 
last: I am He that liveth, and was dead; and, 
behold, I am alive for evermore, Amen; and have 
the keys of hell and death' ' (Rev. 1:12-18). 

"I have the keys' of helV — the word means 
" hades' ' or "the grave — the place of the dead" 
— "and of death." Yes, He holds the keys to 
both ! He can bring the Elijahs out of the prison 
house of mortality; and He can bring the Laza- 
ruses from beyond the bars of corruption; and 
when these types have been multiplied in the last 
living, or buried, believer, the kingdom of heaven 
will have come; not to be inherited by flesh and 
blood, as the church of God is constituted, but 
to be made up of the "immortal' ' and the "in- 
corruptible,' ' as God has ordained from the first, 
and as His ruling Son shall finally order. 

In that kingdom He will share office with the 
saints. To Peter, at first, He said, "I will give 
unto thee the keys of the kingdom of heaven; 
and whatsoever thou shalt bind on earth shall 
be bound in heaven"; but at that moment He 
was speaking to Peter as a representative only; 
to Peter as a spokesman for the disciples. Turn 
but a single page in your New Testament and 
Jesus is speaking to His disciples, and to the 
whole company of them he said, "Verily I say 
unto you, Whatsoever ye shall bind on earth shall 
be bound in heaven : and whatsoever ye shall loose 


on earth shall be loosed in heaven' ' (Matt. 
18:18). Dr. John Monroe Gibson, commenting 
in the Expositor's Bible upon this passage, says, 
"When the Master's voice shall be silent, the 
voice of the rock disciple shall have the same au- 
thority to bind and to loose, to regulate church 
offices, as if He Himself were with them." But, 
unfortunately for such a comment, it misses the 
main point of both prophecy and history. His- 
torically, Peter had no such power, else Paul 
would not have successfully withstood him con- 
cerning his mistake; and from the Scripture 
standpoint, let it be understood that this was 
never spoken at all with reference to the church. 
When the statement was made to Peter, the king- 
dom was the subject of discussion ; and when the 
promise was made to all the disciples, the king- 
dom still remained the subject of which the Mas- 
ter was speaking. Scripture has a marvelous 
habit of harmonizing with Scripture, and in these 
sacred pages you will never find the church and 
the kingdom confused. Peter was given no special 
power in the church; the Papacy, therefore, have 
missed the whole point of the Master's promise; 
and, in imagining that the keys of the church 
were hung at the girdle of Peter, they have in- 
dulged in a monstrous assumption, involving at 
least two mistakes. The first is, that this promise 
was ever restricted to Peter; it was first spoken 
to him, but only a little later to all the disciples 
(Matt. 18:18). Among his brethren, Christ is no 
respecter of persons. The second mistake is to 


apply it to the church when it was promised for the 
kingdom. Having gotten the correct perspective, 
behold how the Scriptures harmonize ! Even the 
Old Testament prophets declare that, in the day 
of the Lord, saviours and judges should come 
upon Mount Zion; the New Testament tells us 
how this will be fulfilled, for Christ promised 
those who were to follow Him in the regeneration 
that they should reign with Him, and His apos- 
tolic company enjoyed special promise in this 
matter. To them Jesus said, "Ye are they which 
have continued with Me in My temptations. And 
I appoint unto you a kingdom, as My Father hath 
appointed unto Me ; that ye may eat and drink at 
My table in My kingdom, and sit on thrones judg- 
ing the twelve tribes of Israel' ' (Luke 22: 28-30). 
This Scripture provides no basis whatever for 
papal priesthood; and none whatever for the 
Catholic confessional ! It relates to that day when 
judgment will have come to the world, and when 
the saints shall share with Jesus in determining 
whose sins are remitted, and whose are retained ; 
and who shall be bound and consigned to everlast- 
ing punishment, and who shall be received into 
eternal life (Matt. 25:46). The Biblical distinc- 
tion between the church period and the kingdom 
period brings to instructed believers a blessed 
suggestion. Concerning the church, no believer 
has a right to be discouraged: "the gates of hell 
shall not prevail against it." But, anticipating 
the kingdom, every instructed believer should be 
buoyant with the assurance that it will prevail 


against death and hades, for when the kingdom 
shall come, death will have no more dominion over 
God's people, and the believer's grave will be 
instantly robbed of its last inmate; and the im- 
mortal and the incorruptible, robed in the glory of 
new life, shall shine forth as the sun in the king- 
dom of their father. "Who hath ears to hear, let 
him hear' ' (Matt. 13:43). 

It is a remarkable speech with which this sen- 
tence is followed and this study is closed : ' ' Then 
charged He His disciples that they should tell no 
man that He was Jesus the Christ." 

The kingdom, consummated, Christ will efface 
His official self. Here we have a suggestion that 
becomes a symbol, a statement that takes on the 
proportions of a type! Run through your New 
Testament and see how often it is recorded that 
Christ wrought a great work and then effaced 
Himself from the public scrutiny. He wanted the 
glory to be given to God, His Father. His whole 
plan is that that should be the final effect of His 
ministry. In the fifteenth chapter of First Co- 
rinthians, Paul, writing by the pen of inspiration, 
tells us that when He has rendered the last ser- 
vice He came to perform, namely, that of having 
put down "all rule and all authority and power," 
and having abolished death itself, which is the last 
enemy — that when all things shall be subjected 
to Him; when all saints, and all angels, will be 
ready to break forth in praises beyond anything 
He has heard or known in the eternity of the past ; 
at that very time, He will efface Himself again, 


having turned all over to God the Father, "that 
God may be all in all." 

When I contemplate Christ's character in the 
light of Christ's conduct, past and future; when 
I look upon the church and remember that it is 
but the expression of His love ; when I anticipate 
the kingdom and remember it will be all by His 
power and by His will; when I see Him at last 
Conqueror over the whole world, standing before 
God, angels, men, and devils, resplendent, glori- 
ous, triumphant; and then, while I look, he sud- 
denly effaces Himself, that His Father may have 
all the honor, He looms so large that I cannot 
refrain my lips, and I marvel not that believers 
break forth, from time to time, in singing: 

"All hail the power of Jesus's name! 

Let angels prostrate fall! 
Bring forth the royal diadem, 
And crown Him Lord of all. 

"Crown Him, ye morning stars of light, 

Who fixed this earthly ball ! 
Now hail the strength of Israel's might, 
And crown Him Lord of all. 

'Ye chosen seed of Israel's race, 
Ye ransomed from the fall; 

Hail Him who saves you by His grace, 
And crown Him Lord of all. 

'Sinners, whose love can ne'er forget 
The wormwood and the gall, 

Go spread your trophies at His feet, 
And crown Him Lord of all. 


"Let every kindred, every tribe, 

On this terrestrial ball, 
To Him all majesty ascribe, 
And crown Him Lord of all. 

"Oh, that with yonder sacred throng 

We at His feet may fall! 
We'll join the everlasting song, 
And crown Him Lord of all." 

Ah, Peter, you were right ! He is the Christ, the 
Son of the living God ! 


Pastor William L. Pettingill 

Dean of the Philadelphia School of the Bible; pastor of 

North Church at Wilmington, Delaware; author 

of "Simple Studies in Romans" "Simple 

Studies in the Revelation" etc. 

In the 8th and the 9th verses of the 15th chap- 
ter of the Epistle to the Romans it is written: 
"Now I say that Jesus Christ was a minister of 
the circumcision for the truth of God, to confirm 
the promises made unto the fathers : and that the 
Gentiles might glorify God for His mercy. ' ' Our 
Lord's purpose in coming to the world is here 
shown to be threefold: 

First, He came for the truth of God. 

Second, He came to confirm the promises made 
unto the fathers. 

Third, He came in order that the Gentiles might 
glorify God for His mercy. 

I. Our Lord Jesus Christ came, first of all, for 
the truth of God. The word "truth" here might 
better be read, "truthfulness." He came to dem- 
onstrate the truthfulness and righteousness of 
His Father; He came to show that God was 



"not a man that He should lie." He came 
to manifest that all that God had said should 
be done, and that all God's ways are right ways. 
It was needful that the Lord Jesus Christ should 
come to the earth for that purpose, even if there 
had been no other purpose. If no one was to 
live on the earth after the cross had been set up 
and the blood of the Son of God had been shed, 
it was still needful that that cross should be set 
up and that that blood should be shed. 

In Eomans 3:25 it is written that the Lord 
Jesus Christ came in order to show the righteous- 
ness of God "in the passing over of sins done 
aforetime, in the forbearance of God. ' ' For thou- 
sands of years there had been going on what 
seemed to be a continual scandal, with reference 
to God's forgiveness of sins. God was apparently 
forgiving sins on inadequate grounds, and for 
unrighteous reasons. The blood of bulls and 
goats cannot take away sins, and yet God seemed 
to be forgiving sins on account of the blood of 
bulls and goats. Now, as a matter of fact, the 
blood of bulls and goats never took away sins; 
the blood of bulls and goats never furnished God 
with a righteous reason for forgiving a single sin. 
It is not true that men were forgiven in olden 
times by reason of the blood of lambs, and rams, 
and bullocks. It seemed to be true, but it was not. 
The seeming of it to be true made God seem to be 
unrighteous. The Lord Jesus Christ was ordained 
from before the foundation of the world to die 
on a certain day on the brow of Calvary in order 


that God might righteously forgive sins; and iri 
olden times God was passing over sins, not on 
account of the blood of bulls and goats, but on 
account of the blood to which the blood of bulls 
and goats pointed, the blood typified by the blood 
of bulls and goats. God was forgiving sins be- 
cause, in His reckoning from before the foun- 
dation of the world, the Lamb of God was already 
slain; and it was needful, in order that the right- 
eousness of God might be manifested in the pass- 
ing over of sins done aforetime, that Jesus should 
come and die on the cross of Calvary. 

The same thing is stated again in Hebrews 9, 
where, in verse 15, it is shown that our Lord 
Jesus' death was, in part at least, "for the re- 
demption of transgressions that were under the 
old testament. ' ' He died then for Adam and Eve, 
and the rest of the Old Testament folks, as well 
as for you, and for me, and for "whosoever will." 
He was "the propitiation for our sins, and not 
for ours only, but also for the sins of the whole 
world" (1 Jno. 2:2). Our Lord Jesus, when He 
died on the cross, did a work that reached away 
back into the past even to Eden, and also reached 
away down into the future, even to the last man 
that shall live in the world. He died for all, and 
in God's reckoning, therefore, all died; and He 
died for all, that they which live should not hence- 
forth' live unto themselves, but unto Him who died 
for them and rose again (2 Cor. 5:15). 

Our Lord Jesus Christ was a Minister of the 
circumcision for the truth of God — for the truth- 


fulness of God. It was therefore necessary, as we 
have seen, that he should die on the cross of Cal- 
vary in order to manifest the truthfulness and 
righteousness of His Father. 

II. Our Lord Jesus Christ came down from 
heaven to confirm the promises made unto the 
fathers. The text says that He was a Minister 
of the circumcision: that is to say, His ministry 
had to do primarily with the circumcised nation, 
His people Israel. Certain great and wonderful 
promises had been made to Israel, and our Lord 
Jesus came, as the text shows, to confirm those 
promises. Most of the promises made unto the 
fathers were made unto fathers in Israel. It is 
true that there were promises made even before 
the days of Israel; but most of the promises were 
made to that nation after that nation had come 
into existence. The question is asked to-night, 
whether, by His death on the cross, our Lord 
Jesus fulfilled all the promises. He did not. 
But He did, by His death on the cross and 
by his testimony while here upon earth, con- 
firm all the promises. In 2 Peter 1:19 we read 
that "we have also a more sure Word of 
prophecy." Or, as the Eevision has it, "we 
have the Word of prophecy made more sure"; 
that is, confirmed. The word of prophecy has 
been "made more sure," or confirmed, in two 
ways: first, by the fulfilment of much of it, and, 
second, by our Lord's testimony as to the ulti- 
mate fulfilment of the remainder of it. Now, 
the Word of prophecy includes " the promises 


made unto the fathers" which our Lord came to 
confirm. He confirmed them, first, by fulfilling 
many of them; and He confirmed them, in the 
second place, by reiterating all of them. 

In Luke 24:44, our Lord Jesus declared that 
all things which were written in the Law, and in 
the Prophets, and in the Psalms, concerning Him, 
must be fulfilled. When He made use *)f that ex- 
pression, "the Law and the Prophets and the 
Psalms," He was referring, as all His hearers 
knew, to the whole of the Old Testament, which 
Old Testament was made up then, as it is 
made up now, of thirty-nine books, precisely the 
same thirty-nine books as we now have in the 
Old Testament. They were arranged in different 
order, but they were the same thirty-nine books, 
without any change whatever. In that passage, 
Luke 24:44, as well as in the 27th verse of the 
same chapter, our Lord Jesus Christ signed His 
name to the whole of the Old Testament, as the 
Word of God; and the endorsement of Jesus Christ 
is worth more to us than the endorsement of all 
the men in the wide world beside. We believe 

He fulfilled many of the promises. And He 
fulfilled them in a certain way. He always ful- 
filled them literally. And the fact that He so 
fulfilled them gives us an unmistakable clue to 
promises yet remaining unfulfilled. People are 
having much controversy in these days about the 
matter of interpretation of prophecy. There are 
those who say that prophecy is not to be taken 


literally and that we are not to look for its literal 
fulfilment; but the fact is that very much 
prophecy has already been fulfilled, and that not 
one word of prophecy has ever been fulfilled other- 
wise than with absolute literalness. For an ex- 
ample, let us look at a passage in the 3rd chapter 
of Hosea, the 4th and 5th verses of that chapter, 
concerning the people of Israel. Part of that pas- 
sage has been fulfilled, and part of it remains 
unfulfilled. All the fulfilment has been with ex- 
act literalness; and so, of course, we expect the 
rest of the prophecy to be fulfilled literally. Let 
us look at that Word of that prophecy to-night. 
It has to do with the circumcision, with the chil- 
dren of Israel. Hosea lived and preached about 
the same time as Isaiah. He tells us in the open- 
ing of his book that he prophesied during the 
reigns of Uzziah, Jotham, Ahaz and Hezekiah, 
kings of Judah, the very same kings named by 
Isaiah in his prophecy. This was nearly 800 
years before Christ, when the words that Hosea 
uttered were very improbable, very incredible, 
absolutely unbelievable, from a human standpoint. 
Listen to what he says: 

1. "For the children of Israel shall abide many 
days without a king." You remember how they 
lusted after a king, how they desired a king. 
Well, almost anybody can have a king who wants 
one. Even a band of gypsies can have a king. And 
when a nation wants a king so badly that it fights 
against God until He gives it a king in His wrath, 
and then afterward gives it a king of His own 


choosing; when to this king of His own choosing 
God has promised a seed that shall never come to 
an end; and when this king of God's own choosing 
has been succeeded by a line of kings which still 
occupies the throne after the lapse of centuries, it 
seems most unreasonable, most incredible, that 
there should come a time when this people should 
" abide many days without a king." But what 
has happened? For 2,500 years Israel has had no 
king of her own. And yet Israel is a nation, a 
great and powerful nation, to-day. Without a 
land, driven out of her own land. She has a land, 
indeed, given to her by God, with a title that no 
man can finally set aside, but men have driven 
her out of her land ; and for 1,900 years not even 
a remnant of Israel was allowed in that land. I 
say, Israel is a great and numerous people, but it 
has already dwelt "many days without a king." 

2. The preacher did not stop there. He went 
on and said that during this time, during the 
"many days" referred to, this nation should also 
be "without a prince." You would suppose that 
if the nation did not have a king, it would then 
have a prince, under the sovereignty of some 
king. And, indeed, so it was for a little time with 
this nation; but that time long since has passed 
and the nation now for "many days" has been 
"without a prince." 

3. Hosea goes further. He says that during 
this time he is talking about the children of Israel 
should be "without a sacrifice." You know that 
this nation began with a sacrifice. You know 


that the Passover was the fundamental thing 
with this nation. You know that it was on the 
night of the Passover that this nation sprang into 
being, and you know that God established the 
Passover, and said that it should go on and on 
and that the people must not depart from it. 
Well, you say, they are celebrating the Passover 
every year. That is true, but the text does not 
say they should not have a Passover; the text 
says they should be "without a sacrifice." A 
Passover without a sacrifice seems an impossible 
anomaly, worse by far than "Hamlet with Ham- 
let left out," and yet Orthodox Jewry the world 
over celebrates the Passover every year "without 
a sacrifice," and has been doing that for centuries 
together. "The Scriptures cannot be broken." 

4. The man of God also declared that, during 
the "many days" of which he spoke, the children 
of Israel should be "without an ephod." The 
ephod was the most prominent thing in the in- 
vestiture of the high priest; it was the place in 
his robe where the breastplate was located. There- 
fore, because of its prominence, the word "ephod" 
came to be used as a synonym for the priesthood 
itself. What the prophet is saying is that they 
should have no priesthood. And so it has been 
even to this day for centuries together. They 
have been separated from their land and from 
their city, where only their priests could officiate 
according to their law. Therefore they have had 
no priesthood. 

5. And then the prophet says that they should 


be "without an image." This means that during 
the long period referred to they should not be 
image worshipers. You remember, do you not, 
that this was a national sin in Israel — to worship 
idols — and the prophets were raised up betimes 
to warn them against the sin of idolatry. If Hosea 
had been left to his own wits about it, he would 
never have been foolish enough to make a prophecy 
like this. It was contrary to reason. And yet God 
took this people to the very cesspool of idol-wor- 
ship, he took them to Babylon, and left them there 
for seventy years, and they were cured of their 
idolatry for ever and ever. I do not know whether 
you would call that homeopathy, "like cures 
like," but I do not doubt that it certainly cured 
idolatry in that case; and to-day you cannot find 
a Jew, anywhere in the world, bowing down to 
worship an idol. Jews do not make good Koman 
Catholics. And the Eussian Jew, particularly, 
hates the sight of a church spire, because the 
thing called Christianity in Eussia is nothing but 
a system of ikon worship, and they will have 
nothing to do with images. 

6. Hosea then declares, further, that during this 
long interim the children of Israel should be 
"without teraphim." You know about the tera- 
phim, do you not! They were the household gods, 
the images they worshiped in their homes. You 
remember that when Jacob slipped away from 
Laban, with his wives and families and servants 
and cattle and all the rest, Eachel stole the tera- 
phim from her father's house. When Laban came 


rushing after the caravan, what he was disturbed 
about was the disappearance of the teraphim ; but 
though the caravan was searched, the teraphim 
were not found, for Rachel was sitting on them. 
"Wherefore hast thou stolen my gods?" said 
Laban. Poor gods ! they could neither prevent a 
woman from stealing them, nor reveal their where- 
abouts when search was made for them! You 
know where this thing happened. You know how 
Laban came up, and how he and Jacob thrashed 
the thing out; and then how, after a search of the 
caravan failed to locate the missing teraphim, 
they finally established "the Mizpah benedic- 
tion"! They set a heap of stones between them, 
and said, "The Lord watch between me and thee 
while we are absent one from another!" That 
means, "The Lord keep His eye on you while I 
can't!" We call that a benediction, but it was 
rather a malediction. The teraphim were a thorn 
in the fles*h to Israel in the Land. Why, we read, 
even in the history of David, that on the night 
when he ran away from the face of Saul, his wife 
Michal put a teraph into his bed, and then showed 
the bed to those who were searching the house 
and said that David was sick and this was David 
in the bed. I wonder where she got that teraph. 
The teraphim must have grown since Rachel's 
time, for in Rachel's day you could have put a 
dozen in your vestpocket and they would not have 
been any trouble at all. 

Well, now, here is some prophecy which has been 
fulfilled, and fulfilled literally. Humanly con- 


sidered, it was unbelievable, it was incredible, 
it was contrary to reason and it was contrary to 
common sense; but it has come to pass. Every- 
thing that God does is above reason, human rea- 
son. I met a man the other day who said he would 
not believe anything in the Bible that was con- 
trary to reason. I said, " Whose reason?' 7 and he 
said, "Mine!" Well, of course, according to that 
man we all ought to bow down and worship his 
reason, for his reason is different from mine, dif- 
ferent from yours; and if his reason is the final 
appeal in these matters, his reason is greater than 
God, and we ought to worship his reason, instead 
of God. Listen to me: Do you call it reasonable 
that God should come into the world in the form 
of a little baby, without a human father; that He 
should grow up in the world to be a man; that He 
should take upon Himself the form of a servant ; 
that He should humble Himself; that He should 
become obedient to death, even the death of the 
cross, in order to save you and me? I say to you 
that this is above all reason; and yet I believe 
it with all my heart ; I revel in it with all my soul ; 
I rejoice in it with all my being. Let reason stand 
aside and give place to faith in the revelation of 

I dp not know all about it, I cannot reason it 
all out, I cannot explain it all, but I believe God. 
And He has helped me to believe Him; and God 
knows I need help to believe Him, for I am a sin- 
ful creature and I find it very difficult to believe 
God. Unbelief is my besetting sin, and yours, and 


yours; but God has come to our assistance here 
and given us an aid to faith by fulfilling through 
the centuries a most improbable, unbelievable, in- 
credible Scripture. 

But, beloved, the preacher did not stop there. 
The prophet went on and said this : 

7. "Afterwards shall the children of Israel re- 
turn and seek the Lord their God, and David 
their king ; and shall fear the Lord and His good- 
ness in the latter days. ' ' They say that the Jew has 
no future. They say that the Jew has frittered 
away all his opportunities. They say that the Jew 
has so sinned against God that God has set him 
aside. Well, beloved, if sin could set aside the 
promises of God, the unconditional promises of 
God, if man's unfaithfulness could negative, or 
yitiate, or make null and void an unconditional 
promise of God, then, for one, I want to say 
that I never could love God, and I never 
could worship God. My love and worship 
must be directed toward a God who tells 
the truth, and who stands by His promises, 
and whose faithfulness cannot be affected by the 
unfaithfulness of men. Though we be faithless, 
He abideth faithful, for He cannot deny Him- 
self. Thanks be to God ; He has no wish to avoid 
His promises. He has reiterated His promises to 
Israel and the promises are just as true to-day as 
when Isaiah 27:6 was written: "He shall cause 
them that come of Jacob to take root : Israel shall 
blossom and bud, and fill the face of the world 
with fruit.' ' The future of the world depends 


upon God's promises to Israel, for it has pleased 
God to promise to bring the universal blessing to 
this race through the despised and dispersed 
people called the Jews. God has said, in the 8th 
chapter of Zechariah, "As ye were a curse among 
the nations, O house of Judah, and house of Israel ; 
so will I save you, and ye shall be a blessing : f ear 
not, but let your hands be strong. ... In those 
days it shall come to pass, that ten men shall take 
hold out of all languages of the nations, even shall 
take hold of the skirt >of him that is a Jew, say- 
ing, We will go with you : for we have heard that 
God is with you." 

People do not generally love the Jew, and it may 
be admitted that the Jew is not always lovely or 
lovable. But, however black he may be painted, 
God will yet be glorified in this people. He will 
yet save them and make them a blessing. The day 
will surely come when not one of them shall say 
to his neighbor or his brother, Know the Lord, for 
they shall all know Him, from the least of them 
unto the greatest of them, for this is Jehovah's 
covenant unto them (Jer. 31:31-34). There is a 
promise to be fulfilled, a promise rhich God will 
fulfil as surely as God is God, because His mouth 
has spoken it. 

Sometimes the two lines of Messianic prophecy 
in the Old Testament converge in one passage of 
Scripture, these two lines having to do with "the 
sufferings of Christ and the glory that should fol- 
low" (1 Pet. 1: 11). For example, in Isa. 9: 6, 7, 
it is written, "Unto us a child is born, unto us a 


Son is given.' ' So much has been fulfilled with 
great exactness. The child has been born, and 
the Son has been given. It could not have been 
put the other way. For the Son as such was not 
born; the Son was given, while the child was born. 
Observe the change in the tense in that passage. 
It says, "Unto us a child is born, unto us a Son 
is given, and the government shall be upon his 
shoulder. ' ' The child was born and the Son was 
given; the government is not yet upon His 
shoulder, but it is bound to be, as sure as God is 
God. "The government shall be upon His 
shoulder, and He shall be called Wonderful, Coun- 
sellor, the Mighty God, the Father of the Ages, 
the Prince of Peace. Of the increase of His gov- 
ernment and peace there shall be no end, upon fhe 
throne of David, and upon His kingdom, to order 
it, and to establish it with judgment and with 
justice from henceforth even for ever. The zeal 
of the Lord of hosts shall perform this. ,, Even 
that is not too great a task for the zeal of the 
Lord of hosts. 

Just before our Lord was to be born of the 
virgin, that virgin was visited by Gabriel, and 
Gabriel said, in the words recorded in Luke 
1 : 31-33 : ' ' Behold, thou shalt conceive in thy 
womb, and bring forth a Son, and shalt call His 
name Jesus. He shall be great, and shall be called 
the Son of the Highest." So far, the prophecy 
has been fulfilled with absolute literalness. It is 
contrary to reason, perfectly so; it is contrary to 
reason for a virgin to have a son, when that son 


has no human father. Nothing reasonable abont 
that. Yet God came down and did this thing. 
We call it a miracle. I suspect that the Lord has 
to smile at our gulping about miracles. We say, 
* ' what a miracle ! ' ? and He smiles. Why, what 
we call miracles are perfectly easy things with 
Him, and when we get up there we shall see how 
foolish it was for us to bother our heads about 
the impossibility of miracles. Nothing is impos- 
sible with God. So far, I say, the promise is ful- 
filled, but Gabriel does not stop there. He says: 
" And the Lord God shall give unto Him the throne 
of His father David, and He shall reign over the 
house of Jacob for ever; and of His kingdom there 
shall be no end." I submit to you, friends, that 
if human language is a vehicle for thought, then 
there is no possibility of misunderstanding the 
meaning of these words. This woman did bring 
forth a Son, she did call Him Jesus. He was 
great; He was called the Son of the High- 
est, and the Lord God shall give unto Him 
the throne of his father David, and He shall 
reign, not only over the house of Jacob ac- 
cording to this particular promise, but over 
all the nations of the world beside, for it is 
written in Zechariah 14:9, that "the Lord shall 
be King over all the earth ; in that day shall there 
be one Lord, and His name one. In this day there 
are too many lords, "war lords," and each one is 
trying to decide who is lord. I am not able to pre- 
dict how the present struggle is to end tempo- 
rarily, but I know that one day there will be only 


one kingdom and one King in the earth, for the 
month of the Lord has spoken it. May God bring 
it to pass in His own time and way. 

III. Our Lord Jesns Christ came down from 
heaven, not only to demonstrate the truthfulness 
and righteousness of God, and to confirm the 
promises made unto the fathers, but also "that 
the Gentiles might glorify God for His mercy.' ' 
The Gentiles had no promises. If salvation was 
to come to them, it must come as a matter of pure 
mercy. I do not deny that salvation is always 
a matter of pure mercy, but after a promise is 
made, its fulfilment is primarily a matter of sim- 
ple righteousness. Therefore, a righteous God 
who had made promises to Israel was required 
by His own righteousness to fulfil them. But, 
since no promises had been made to the Gentiles, 
there was no such righteous requirement for God 
to save them, or even to offer salvation to them. 
In offering salvation to Gentiles, therefore, He 
acted in mercy ; and the Gentiles have special rea- 
son to "glorify God for His mercy.' ' 

Promises are now made even to Gentiles. And 
our righteous Father will surely fulfil every one 
of them. "Whosoever will may come." "Him 
that cometh I will in no wise cast out." In the 
gospel is "the righteousness of God revealed from 
faith to faith . . . even the righteousness of God 
which is by faith of Christ Jesus unto all and 
upon all them that believe ; for there is no differ- 
ence : for all have sinned, and come short of the 
glory of God; being justified freely by His grace 


through the redemption that is in Christ Jesus: 
whom God hath set forth to be a propitiation 
through faith in His blood, to declare His right- 
eousness for the remission of sins that are past, 
through the forbearance of God; to declare, I 
say, at this time His righteousness : that He might 
be just, and the justifier of him that believeth in 
Jesus" (Rom. 1:17; 3:22-26). 

"Thanks be unto God for His unspeakable 

William H. Ridgway, of Coatesville, Pa., author 
of the "Busy Men's Corner" in the Sunday School 
Times; teacher of the "Iron Rose" Bible Classes, 
presided at the Wednesday morning session and 
said in part: "Mr. Huston and I come from the 
greatest steel place in the whole United States, a 
place upon which the eyes of the Government are 
now fixed, for we make plates for the ships. We 
make steel at Coatesville, and the quality of our 
steel depends upon what we put into it. If we put 
nickel in our steel we have a tremendously strong 
product; and if we put vanadium in our steel, 
we have a -still stronger product. The premillen- 
nial view of the Lord Jesus Christ is the vana- 
dium which, when put into the Christian life, will 
make it strong to endure." 

Mr. Ridgway introduced Dr. Herbert W. Bieber, 
of Tyrone, Pa., who conducted the opening ex- 

Commenting on Paul's triumphant testimony in 
First Corinthians 15 : 50-58, Dr. Herbert W. Bie- 


ber of Tyrone, Pa., said: U I should like to say- 
here that we are told in this passage that the pre- 
millennial doctrine does not paralyze, it ener- 
gizes/ ' Reading further in First Thess. 4: 13-18, 
Dr. Bieber commented upon the passage "where- 
fore comfort one another with these words " as 
follows: "That word comfort does not mean the 
saying of nice words; it means strength. There 
is nothing in these tempestuous days that gives 
me so much strength as the knowledge that I may 
hear the shout of the Lord at any moment. ' ' 

Dr. Bieber introduced Dr. D. M. Stearns, ask- 
ing him to lead in prayer. "Just a word before 
I lead you in prayer," said Dr. D. M. Stearns; 
"a brief comment upon a remark my brother 
made, that the doctrine of the coming of our Lord 
does not paralyze but energizes. I have seen it 
for forty years; and unless any of you brethren 
have been talking the coming of Christ for forty 
years, you can hardly tell what an inspiration it 
is to see what is going on here at this Conference. 
For thirty-eight years a pastor of a church and 
for several years an evangelist, it has been my 
inspiration, my life, to tell of the coming of Him 
who alone can make the earth a fit place to live 
in; to tell of Him who alone can bring peace on 
earth. And He will; and while we submit cheer- 
fully to the powers that be, and do what we are 
asked to do, we look higher than men — we cease 
from men and look to Him alone who can do these 
things. The premillennial coming of Christ to 
set up His kingdom on earth really does energize, 


and never paralyzes. For example, I have been 
a pastor in German-town for twenty-five and a Jialf 
years, previously in Scranton and in Boston, .and 
in a little church of 250 people this is what I have 
seen within the last year or two. For many years 
that little company has given over $10,000 a year 
for missions; current expenses about $3000 or 
$4000. Two years ago they gave $17,000 to -mis- 
sions ; last year they gave $25,000 to missions, and 
this year they have already given over $12,000 to 
missions. From a company of 250 people with no 
missionary committee, and no missionary organi- 
zation! God does it all. Now, these are facts, 
dear friends, and if any of your churches -are lack- 
ing in missionary zeal, there is only one reason 
why ; they do not understand the coming of Jesus 
Christ. We are not here to win the world to 
Christ, it is not in the plan. We are here to get 
a bride for God's Son. We are here to get an 
Eve for the last Adam, and when the last Adam 
shall receive His Eve .and the marriage of the 
Lamb shall take place, then He will come in His 
glory to set up His kingdom." 

After Dr. Stearns led in prayer, Mr. Eidgway 

"I am very sorry to have to announce that, 
owing to serious illness, Dr. Scofield has not been 
able to be with us. We will now be addressed by 
Dr. John Maclnnis upon the topic, 'Where is 
Christ Now, and What is He doing?' " 


Rev. John M. MacTnnis, B.D., Ph.D. 

Pastor of South Presbyterian Church, Syracuse, N. Y. 

"The day is in the morning'' and after a good 
night's rest our minds are fresh and we can get 
down to a quiet, earnest study of one of the most 
important subjects before the church of God. 

The topic we are asked to consider is, "Where 
is Jesus Now, and What is He Doing ?" What 
I conceive to be the answer to that question is 
one of the greatest challenges before the church 
at the present time ; and if our gathering together 
in this conference does not strengthen us to meet 
this challenge, our coming together has been in 
vain, for we must constantly hold in mind that a 
conference like this is not only a privilege, but 
also a tremendous responsibility. If the things 
that we specially profess to accept be true, there 
rests upon us the greatest responsibility resting 
upon any people in the world at the present time. 
This responsibility is indicated in a comprehen- 
sive answer to our question — "Where is Christ 
Now, and What is He Doing ?" 

On the authority of His own word, Jesus is 



here now. He said, "Wherever two or three are 
gathered in My name, there am I in the midst of 
theni." He also said, "Lo, I am with you all 
the days, even unto the consummation of the age. ' ' 
That means the bright days and the dark days; 
the days of peace and the days of conflict; all 
the days until the purpose of the age is consum- 
mated. We are gathered in His name, and there- 
fore have a right to believe that He is One in 
our midst. He is closer to us than we are one 
to another, and no one is more interested in all 
that we think, and do, and say, than He is. But 
He is not here in the sense that He was with the 
disciples when He spoke to them in the upper 
room. We do not see him with our natural eyes. 
He said to them, "I go away," and He did go 
away. He is not here in the sense in which He 
will be here when He comes again. We are told 
that every eye shall see Him in a sense in which 
we do not see Him now, but there is no contra- 
diction between the two statements. If we accept 
the one, it is not necessary that we should think 
that we ought to reject the other. Jesus spoke 
in the common people's language, and He used 
the ordinary vehicle of expression, and the dis- 
ciples understood thoroughly what He said. We 
believe He said what He meant and He meant 
what He said, otherwise it is hopeless for us to 
find His mind. We, with all our boasted learning, 
and science, and accuracy of thought and expres- 
sion, do not speak other than the Lord spoke. We 
speak about going away and still continuing with 


people while we are away; we speak of coming 
back again and having been with the people all 
the time that we were away, and the people un- 
derstand perfectly what we mean. There is a 
sense in which we are with people while we were 
absent from them in body. Therefore, we can 
very easily see that Jesus literally meant what 
He said when He told His disciples that He was 
going away and still that He would continue with 
them and that He would come again to them. He 
is with u?s in a sense that we cannot be in a place 
from which our body is absent, by the presence 
of His Holy Spirit. In this presence He can touch 
our lives, inspire us, comfort and guide us, so 
that we may constantly feel that presence. That 
is one of the most comforting truths in all God's 
Word, and we yield to no man of any school of 
thought in our allegiance to, and appreciation of, 
the fact of the actual presence of Jesus Christ in 
the life of His people and church, and in the life 
of the world to-day. At the same time we recog- 
nize that Jesus is not here in the sense that He 
is going to be here when He comes again. 

Where is He in that sense at present? He said, 
"I go to the Father.' ' The writer of the Hebrews 
says that He appears before the face of God, 
so that we know that He is with the Father, at 
His right hand. We are told that while the dis- 
ciples stood »on Mt. Olivet they saw Him ascend, 
and a cloud received Him out of their sight. Then 
we are told that a little while later Stephen, while 
he was being stoned, lifted up his eyes and saw 


Jesus standing at the right hand of God. A few 
days after that, we are told that Paul, while on 
his way to Damascus, heard the voice of Jesus 
speaking to him, and in his first letter to the 
Corinthians he tells us that he saw the Lord. 
Whatever the right hand of power may mean, it 
evidently does not put Jesus so far away that He 
cannot talk to people that are upon earth. The 
fact that these people said these things in this 
plain, common sense way, does not necessarily 
mean that they believed in "a flat earth" and all 
the other things so often associated with crude 
ideas of science. If we were to see what they saw 
at that time to-day, and were to write down an 
explanation of what we did see, should we not 
use the same kind of language as they used? 
With all our profound and comprehensive knowl- 
edge of science, we still talk about things that are 
going up from the face of the earth, as ascending 
into heaven, and even if we were to call a pro- 
fessor of science to describe the thing that the 
disciples saw, I feel confident that he would de- 
scribe it in pretty much the same language that 
they used to describe it. The people of that day 
understood what they meant, and if we accept 
their words in the simple way in which they used 
them, there is no reason why we should have any 
difficulty in understanding what they described. 
It makes very little difference to us as to the real 
location of heaven. It is impossible for us to 
think of these things without having a location in 
mind. When we say heaven is above us, we are 


no more defining a place than the man who says 
that God is everywhere. "Everywhere" is some- 
where. There is no trouble along these lines if 
we will only use the sanctified common sense that 
God has given to us. It is really pathetic to read 
a lot of the stuff that is written in the name of 
scholarship, trying to mix people up on these 
simple statements that were written for the com- 
mon people who heard Jesus and His disciples 

Jesus, then, being at the right hand of God the 
Father, our next question is, "What is He 
doing V 9 Of course, it is unthinkable that He is 
inactive. We are told that He is making inter- 
cession for His people, and as such we are told 
that He is our High Priest after the order of Mel- 
chizedek. That's a commonplace of Christian 
thought, and I have always accepted it in the or- 
dinary way. I have always rejoiced to know 
that I have a High Priest who is touched with 
all the feelings of my infirmities, because He 
has been tempted in all points like as I am, 
yet without sin; but when I was asked to 
speak on this subject this time, I felt that 
I must look a little closer into the subject, 
and find out just exactly what the significance 
of this fact is. I immediately turned to the great 
book of the high priesthood of Jesus Christ, the 
Book of Hebrews. The evening that I consented 
to speak on the subject, I read it through before 
I went to bed, I got up early the next morning and 
read it over again, and again, and still again, 


and I have been reading it ever since. It is a, 
wonderful book. The heart of the message is the 
high priesthood of Jesus Christ, and it shows that 
it is one of the most tremendously significant and 
fundamental things in all the Word of God. In 
fact, the significance of that priesthood is the 
heart of the gospel. 

Let us get it in its historical setting. In order to 
do this, we shall have to go away back and briefly 
review the story that leads up to the declaration 
of that book. Going back as far as Isaiah, the 
greatest of the Hebrew prophets, we find that his 
hope for Israel and for the world centered in a 
Messiah. With this message he was commanded 
to comfort the people of Jehovah. He told them 
that the way of the Lord would be prepared by 
one who would come and be as a voice crying in 
the wilderness. We are also told that, when the 
hearts of the people would turn toward Him in 
response to this preparation, the glory of God 
would be revealed and all flesh should see it. 
When we come over to the New Testament, we 
find that, when the forerunner of Jesus was an- 
nounced, the very words of Isaiah are used to 
describe his ministry, and furthermore, we are 
told that he was to come in the spirit and power 
of Elijah. His great message was, "Kepent, for 
the kingdom of heaven is at hand." He meant 
what he said. The kingdom of heaven was near, 
within the grasp of that generation, and every- 
thing that he did seemed to indicate that there 
was a great crisis which had a fundamental sig- 


nificance in the development of God's program 
concerning the world. God was moving in a 
special way, and doing something very particular 
and something that tremendously affected the 
whole life of the world. Therefore, he pleaded 
with the people to repent and to turn unto God. 
When the disciples were coming down from the 
Mount of Transfiguration, where they saw Jesus 
in communication with Moses and Elijah, they 
asked Jesus, Why is it that people say that 
Elijah should come before the end of the age? 
and you remember Jesus said, Indeed, Elijah has 
already come, and the disciples evidently under- 
stood that He had reference to John the Baptist. 
But Jesus explains what he meant, for He said, 
in speaking of John and the people's attitude 
toward him, "If ye will receive him, this is Elijah 
which is to come"; but the important thing is 
that they did not receive him. Elijah was to be 
sent in order that he might "turn the heart of 
the fathers to the children, and the heart of the 
children to their fathers, lest the coming of God 
might be a smiting of the earth with a curse." 

Now the people did not respond to the ministry 
of John, and, consequently, God could not carry 
out His program in the sense in which he could 
have carried it out had they responded. We must 
remember that there is a living option in every 
promise that God gives. This is made very clear 
in the promises that He gave to the people of 
Israel through Moses. He made it very clear that 
if they followed the course that He indicated, it 


would mean to them a blessing and they would 
be made a blessing. On the other hand, He indi- 
cated that if they disobeyed, then a different thing 
would come to them. But the thing that is very 
clear at this point is that God was ready to do 
a very definite thing, provided the people re- 
pented and turned unto Him. When Jesus began 
His ministry, He took up this same message and 
preached this same gospel, saying, "Kepent, for 
the kingdom is at hand," and here again we need 
to realize that Jesus meant just exactly what He 
said. The kingdom was near, within reach. A 
little later in His ministry, He spoke of the king- 
dom being in their midst. That unquestionably 
had reference to the fact that, in the person of the 
King who was realizing the life made possible 
by absolute submission to God, the very life and 
power of the kingdom were in the midst of the 
people. Not only that, but He could say to the 
disciples, There are some of you who are standing 
here who will see a glimpse of the power and 
glory of this kingdom before you die; and nine 
days after, He took them up to the mount where 
He was transfigured, and they saw the outshining 
of the very power and glory that were residing 
in Him, and that made possible the work that He 
accomplished, as well as the life that He lived. 
In Jesus Christ God came into a new and funda- 
mentally significant relationship with the human 
race, and, in the recognition of this fact, it seems 
to me, we are to find the explanation of a great 
many things that are embarrassing the people of 


God at this time in connection with some of the 
sayings of Jesus and His apostles regarding the 
coming of the Lord. The fact that Jesus came, 
and that He offered Himself in the sacrifice of the 
cross, and that He rose again, and has been ac- 
cepted at the right hand of God and has sent the 
Holy Spirit into the world, has made a funda- 
mental change in the universe, and things are not 
what they were before this sublime stoop and 
glorious ascent on the part of our Lord. 

With this in mind, let us look for a minute at 
what Peter said to the people on the day of Pente- 
cost. Having recounted these facts that I have 
already mentioned, he said that God declared this 
Jesus whom the people of Jerusalem had cruci- 
fied, to be Lord and Christ. He has accepted Him 
as His King, and Peter definitely says that He 
has so declared Him. In speaking to them a little 
later, he said to them, You have rejected and 
crucified Him, but now repent, that is change 
your mind, and turn toward God, that He 
may send seasons of refreshing from the pres- 
ence of the Lord, and that He may send the 
Christ, whom the heaven must receive until the 
times of restoration of all things whereof God 
spoke by the mouth of His holy prophets. We 
must believe that that was a real offer and con- 
tained a living option. Had the people repented 
and turned at that time, there would have been 
"times of refreshing from the presence of the 
Lord" such as would have made possible the 
coming of Jesus Christ. But again the people 


refused, again they rejected, and, consequently, 
God did not see fit to send Christ, and presumably 
for the same reason as indicated by Malachi when 
he said, "lest he smite the earth with a curse.' ' 
For Peter suggests this same thing in his second 
Epistle, when he said that the long suffering of 
God and the seeming delay of the return of Christ 
were explained by the fact that it is not His 
desire that any should perish. On the contrary, 
His heart is set on the redemption of the world. 
With this in mind, let us now come to the book 
of the high priesthood of Jesus, and let us try to 
follow the arguments as they are presented. I 
sometimes fear that the real point of the Epistle 
has been lost in the interest given to details. The 
thesis of the Epistle is stated at the very begin- 
ning: "God, having of old time spoken unto the 
fathers in the prophets by divers portions and in 
divers manners, hath at the end of these days 
spoken unto us in his Son." So that is the thesis: 
"God has spoken to us in His Son." Now he 
suggests certain things about this Son: He is 
' ' appointed Heir of all things, through whom also 
He made the ages" (or dispensations) ; He is also 
"the effulgence of the divine glory and the very 
image of the substance of Deity and upholds 
all things by the word of His power." But the 
main thing here spoken of is that this One who 
is all this, when He had made purification of sins, 
sat down on the right hand of the Majesty on 
high. Now note that it was when He made puri- 
fication of sins that He assumed the place in 


which He now appears as our High Priest. The 
writer goes on to show that this One is greater 
than the angels, and that His throne is for ever, 
and the sceptre of righteousness is the sceptre of 
His kingdom. So He is recognized as both Lord 
and Christ, while the angels are simply ' ' minister- 
ing spirits sent forth to do service for the sake 
of them that shall inherit salvation. ' ' In the light 
of this fact, we are warned to take earnest heed 
to the things that are said, lest we drift away. 
This word has brought us to a new order, and 
it is very clear that to drift from this new order 
to the old order would be a calamity. Hence, we 
are warned over and over again lest we lose sight 
of this fact; and the great question in connection 
with it, "How shall we escape if we neglect so 
great salvation f" Evidently, the salvation here 
spoken of is a salvation made possible through 
Him who made purification for sin, and who is 
our High Priest at the right hand of the Majesty 
on high. 

In the 8th chapter we are told that this is the 
chief point in all that has been said. Literally 
this is the pith of what we have been saying. 
We have such a High Priest, who sat down on 
the right hand of the throne of the Majesty in the 
heavens. By reason of the sacrifice that He has 
offered and the place that He occupies, He is able 
to "save to the uttermost them that draw near 
unto God through Him, ' ' and we are told that we 
have the right to come into the very presence of 


God with boldness because He has opened up a 
new and living way. 

In the light of this fact, we are told not to cast 
away our boldness, which hath great recompense 
of reward, and that we have need of patience, 
knowing that if the will of God is done we may 
receive the promise, and that promise is asso- 
ciated with the coming of Him who is to come and 
shall not tarry; and we are urged to have the 
faith that is unto the saving of the soul. 

In the 11th chapter we are told what faith is, 
and what it has done in the past. But those who 
have triumphed through faith in the past have not 
yet "received the promise, God having provided 
some better thing concerning us, that apart from 
us they should not be made perfect. ' ' Therefore, 
we are challenged to "lay aside every weight, and 
the sin that doth so easily beset us," and to "run 
with patience the race that is set before us, 
looking unto Jesus the Author and Perfecter of 
our faith," who has brought us not unto a mount 
that cannot be touched, but has brought us "unto 
mount Zion, and unto the city of the living God, 
the heavenly Jerusalem, and to innumerable hosts 
of angels, to the general assembly and church of 
the firstborn who are enrolled in heaven, and to 
God the Judge of all, and to the spirits of just 
men made perfect, and to Jesus the Mediator of 
the new covenant, and to the blood of sprinkling, 
that speaketh better things than that of Abel." 
This all involves a relation that makes the powers 
of the kingdom of God available to those who avail 


themselves of all that Jesus is by reason of His 
place at the right hand of God as our High Priest. 
Jesus, our High Priest, who is declared to be 
both Lord and Christ, is waiting until He can 
come a second time " apart from sin unto salva- 
tion" unto them that wait for Him. His sacrifice 
has been accepted of God; He is able to save to 
the uttermost; He is able to establish the new 
heaven and the new earth; and now He is waiting 
for His people to accomplish the task that has 
been entrusted to them, a task that can only be 
carried out through a recognition of the power 
that is set at our disposal by reason of the thing 
that Jesus has already done. This power is the 
power that was manifested in his own life, and 
the very power by which he was raised from the 
dead, and the power that was manifested in the 
life of the disciples as they proclaimed Him 
as Saviour, Lord, and Christ, on the day of Pente- 
cost. Our message to the world is a message of 
repentance, a message that declares that Jesus is 
appointed King and it is His right to reign, and 
a challenge to the people of the world to accept 
Him as their Lord and King. He is God's ac- 
cepted and appointed King, and He alone can 
save men. No man can believe this great fact 
and accept what is involved in the high priesthood 
of Jesus and not be a missionary. If we know He 
is God's appointed King, and if we know He is 
waiting to come and consummate His great pro- 
gram of redemption, which means "a new heaven 
and a new earth wherein dwelleth righteousness," 


how can we rest day or night until the last nation 
and man has heard this fact ! 

Men are gathering from all parts of this nation 
and other nations to consider a peace program. 
Those of us who understand the Scriptures and 
the truth involved in the high priesthood of Jesus 
Christ know that there can be no peace in earth 
until He is recognized as Lord and King. We 
know that we cannot have peace until He comes. 
We also know that He has entrusted a task to us. 
The task is to make the fact of His coining, first, 
for sin, and secondly, apart from sin unto salvation, 
known to all the world. He delays, not because 
He is not interested and not because He is not 
touched with the sorrows and tragedy of earth, 
but because He has set His heart on the redemp- 
tion of the world and it is not His will that any 
should perish; and, therefore, He wants His com- 
ing to be a blessing and not a curse. 

We may speak of the work that we have en- 
trusted to us, as finishing the church, His bride; 
but that is to be done by the proclamation of the 
gospel of grace and the gospel of His kingdom, for 
it is impossible to preach His grace comprehen- 
sively without relating it to the gospel of His 
kingdom. The gospel of the kingdom is the gos- 
pel that shows the goal toward which He is 
moving. The church is to be completed, but it 
is to be completed for a purpose, and the great 
purpose upon which Christ has set His heart is 
that indicated by the prayer that He has taught 


His people — "Thy kingdom come, Thy will he 
done in earth as it is in heaven.' ' 

Are we big enough and great enough to get that 
vision! Have we got sufficient faith in Jesus 
Christ and the word that He has spoken, to be- 
lieve with all our souls that that is not only His 
purpose, but that He is able to carry out His 
program, and that He will respond whenever His 
people are ready to do the thing that He has 
entrusted them to do in this age? He has brought 
us into touch with reality, He has opened up the 
new and living way, He has put the powers of 
the eternal kingdom at the disposal of His people, 
and He has given us a divine task to accomplish, 
and He is waiting for us to accomplish that task. 
Shall we obey Him? 

I want to tell you that if we who are here can 
fully realize that one fact associated with the high 
priesthood of Jesus Christ we shall go out from 
this prophetic conference on fire, witnessing morn- 
ing, noon and night concerning our divine Lord 
and the hope of His coming. I believe that the 
great hour has come. Christ is waiting. He is 
the only hope of the world. Can He depend upon 
us to make the message known in all the earth? 
Jesus is at the right hand of the Majesty on high, 
making intercession for His people, and waiting 
for the moment when He can consummate His 
program of world redemption. He is waiting for 
us. He has entrusted us with a task, and He is 
waiting for us to accomplish that task. Chris- 
tians have but one task — one all-important task, 


—and that is, to make our High Priest and the 
power of His life known in the world. That 
means more than talking — it means living the 
Christ life. The power to live that life is only pos- 
sible by coming into touch with reality through 
the priestly offering and intercession of Jesus. 
He is there to make this life a reality to every 
one that believes. Let us therefore come with 
boldness to the throne of grace, where God and 
the eternal realities are made real in us, that we 
may be true witnesses of Christ, who alone is the 
hope of the world. 

Eev. James M. Gkay, D.D. 

I am asked to speak on "God's Plan in This 
Dispensation/ ' and I commence by reading the 
words of James, the brother of our Lord, as re- 
corded in the 15th chapter of the Acts, beginning 
at the 13th verse: "Men and brethren, hearken 
unto me : Simeon hath declared how God at the 
first did visit the Gentiles, to take out of them a 
people for His name. And to this agree the 
words of the prophets ; as it is written, After this 
I will return, and will build again the tabernacle 
of David, which is fallen down; and I will build 
again the ruins thereof, and I will set it up : that 
the residue of men might seek after the Lord, and 
all the Gentiles, upon whom My name is called, 
saith the Lord, who doeth all these things. 
Known unto God are all His works from the be- 
ginning of the world.' 

To understand these words, and to place them 
where they belong in the divine program, we need 
to go back for nearly a thousand years before 
they were spoken. David is seated upon the 
throne of Israel, and God has given him rest from 
all his enemies around about. Jerusalem is his 
capital. It has become the city of David, and he 



would make it the city of God. The ark has been 
brought up there, and now he would build a house 
for the ark; but God will not permit him to do 
so, and sends to him His prophet Nathan to in- 
form him of that fact. 

The words of Nathan are recorded in the 7th 
chapter of 2 Samuel, where God, through him, 
says to David: "I will appoint a place for My 
people Israel, and will plant them, that they 
may dwell in a place of their own, and move no 
more; neither shall the children of wickedness 
afflict them any more, as bef oretime. . . . Also 
the Lord telleth thee that He will make thee an 
house. And when thy days be fulfilled, and thou 
shalt sleep with thy fathers, I will set up thy seed 
after thee, which shall proceed out of thy bowels, 
and I will establish His kingdom. He shall build 
an house for My name, and I will stablish the 
throne of His kingdom for ever. I will be his 
Father, and he shall be My son." 

Notice that God is here speaking of a period in 
the history of Israel which has not yet been seen 
upon this earth, for He says, "I will appoint a 
place for My people Israel, and will plant them, 
that they may dwell in a place of their own, and 
move no more." They were in a place of their 
own at the time these words were spoken, for they 
were in Canaan; but they were called upon to 
move some centuries afterwards, and although 
some of them returned again, once more were they 
called upon to move, and they have been kept mov- 
ing from that day until now. But a time is com- 


ing, when they will be planted in a place of their 
own and move no more. 

In that day also shall the children of wickedness 
afflict them no more. The children of wickedness, 
that is, the Gentile powers of the earth, have been 
afflicting them in all the centuries, but God's Word 
is true and the affliction will some day end. The 
day it will end is indicated in the words, "Also the 
Lord telleth thee that He will make thee an 
house;" not a material house of wood or stone, 
not even a spiritual house, as though one were to 
take these words symbolically as indicating the 
church of Christ; but a house in a sense of a 
dynasty, a kingdom upon this earth. Thus He 
adds, "When thy days be fulfilled, and thou shalt 
sleep with thy fathers, I will set up thy seed after 
thee, which shall proceed out of thy bowels, and 
I will establish his kingdom." 

Some might say, this means Solomon, but a 
greater than Solomon is here, for the next verse 
declares that God "will stablish the throne of 
his kingdom for ever." This was not true of 
Solomon, but, to settle it beyond a peradventure, 
he adds, "I will be his Father, and he shall be My 
son." This passage is quoted in the New Testa- 
ment and applied definitely to our Lord and 
Saviour, Jesus Christ. You will find it in the 
first chapter of the epistle to the Hebrews, where 
the writer is showing the superiority of Christ 
over the angels, and says in the course of his argu- 
ment, "Unto which of the angels said He at any 
time, Thou art My Son, this day have I begotten 


Thee? And again, I will be to Him a Father, and 
He shall be to Me a Son?" The inference is that 
He said this not to any angel, bnt to Him alone 
who is described in that same chapter, as "the 
brightness of His glory and the express image of 
His person." 

Here, then, we have a prophecy that Israel is 
one day to be returned to her own land, to be re- 
moved no more, and to be afflicted no more, and 
that in that day the kingdom of David shall be 
set np, over which his Son shall reign, that Son 
being none other than Jesus Christ, our Lord and 


Hundreds of years have now elapsed since 
David's death. Solomon has succeeded him. 
Solomon has died and Eehoboam has succeeded 
him. Iniquity and idolatry have entered the na- 
tion, and in chastisement God has divided them. 
Ten tribes have seceded under Jeroboam and are 
known as the kingdom of Israel, and only two 
tribes have remained loyal to the House of David 
and are called the kingdom of Judah. 

Iniquity and idolatry increase in Israel, and 
she is carried into captivity by the Assyrians, 
never to return -again as a distinct nation to her 
own land. The kingdom of Judah remains in her 
territory a century and a half longer, but at 
length, and for the same reason, Babylon comes 
down against her and carries her into captivity. 


But the Lord had promised that Judah would re- 
turn after seventy years, which was fulfilled, al- 
though the nation thereafter remains a vassal, first 
to Persia, then Greece and then to Rome. 

One day, when the nation has thus been re- 
turned, a great event takes place, as recorded in 
the first chapter of Luke. The angel of God came 
into a city of Galilee, named Nazareth, to a virgin 
espoused to a man whose name was Joseph, of the 
house of David, and the virgin's name was Mary. 
And the angel said, "Hail, thou that art highly 
favoured, the Lord is with thee : blessed art thou 
among women. . . . And the angel said unto 
her, Fear not, Mary: for thou hast found favour 
with God. And, behold, thou shalt conceive in thy 
womb, and bring forth a Son, and shalt call His 
name Jesus. He shall be great, and shall be called 
the Son of the Highest: and the Lord God shall 
give unto Him the throne of his father David : and 
He shall reign over the house of Jacob for ever; 
and of His kingdom there shall be no end." 

Surely the time has at last come when God is 
to fulfil His prophecy to David ! But, alas, we are 
mistaken. The Son has been born, and He is 
great, and He is called the Son of the Highest, but 
the Lord God has not yet given unto Him the 
throne of His father David, and He does not as 
yet reign over the house of Jacob for ever. And 
why? You know the answer. "He came unto His 
own, and His own received Him not." They hid, 
as it were, their faces from Him. He was 
"despised and rejected of men." "We will not 


have this man to reign over us, ' ' they said. They 
crucified Him; He died and was buried. 

But, glory be to God, it was not possible that 
He should be holden of death, and so on the third 
day He rose again from the dead, and showed 
Himself alive by many infallible proofs, as we 
read in the first chapter of the Acts, being seen 
of His disciples for forty days, and "speaking of 
the things pertaining to the kingdom of God." 

And one day when they were thus assembled 
together with Him, they asked of Him, saying, 
"Lord, wilt Thou at this time restore again the 
kingdom to Israel I" It was as though they had 
said, "We expected Thee to have done that prior 
to Thy crucifixion and Thy death. "We were dis- 
appointed then, but now that Thou hast risen 
from the dead, is it not Thy purpose to do so 

How significant that Jesus does not correct any 
supposed misunderstanding on their part about 
the kingdom. He does not say, as some inter- 
preters of the Bible would have had Him say, 
"The kingdom will never be set up." He does 
not say, "Thou art mistaken, the Old Testament 
prophecies are null and void. ' ' He does not say, 
i i The church which I have come into the world t :> 
redeem and to build up is to take the place of the 
kingdom." Nothing of the kind! He says, in 
effect, the kingdom will be restored, but "it is not 
for you to know the times or the seasons, whicK 
the Father hath put in His own power. But ye 
shall receive power, after that the Holy Ghost is 


come upon you : and ye shall be witnesses unto Me 
both in Jerusalem, and in all Judaea, and in 
Samaria, and unto the uttermost part of the earth. 
And when He had spoken these things, while they 
beheld, He was taken up; and a cloud received 
Him out of their sight. And while they looked 
stedfastly toward heaven as He went up, behold, 
two men stood by them in white apparel; which 
also said, Ye men of Galilee, why stand ye gazing 
up into heaven? this same Jesus, which is taken 
up from you into heaven, shall so come in like 
manner as ye have seen Him go into heaven. Then 
returned they unto Jerusalem from the mount 
called Olivet,' ' and after Pentecost began their 


This witnessing was done in Judaea and 
Samaria, and then at length one of them under the 
guidance of the Holy Spirit began to witness to 
the Gentiles. First, it is Peter before Cornelius 
and his household at Caesarea, and later it is Paul 
and Barnabas at Antioch. 

What can this mean? The church composed en- 
tirely of Jews and located in Jerusalem is as- 
tounded at these things. Is it possible that the 
Gentile is to receive the same blessings in Christ 
as the Jew? Is he to come into all the privileges 
of the elect people without becoming one of them 
in fact? It can not be. And so they call a council 
of the church, the first in its history, to consider 
this thing. 


This council is being held in Jerusalem, and 
James, the brother of our Lord, is presiding over 
it. Peter gives his testimony as to what took place 
in the house of Cornelius, and Paul and Barnabas 
give their testimony as to Antioch. And now a 
critical moment has arrived in the great assembly, 
and the Spirit of God makes His presence known 
in an unusual way. James arises, and says : i l Men 
and brethren, hearken unto me: Simeon (Peter) 
hath declared how God at the first did visit the 
Gentiles, to take out of them a people for His 
name. And to this agree the words of the 
prophets; as it is written, After this (i.e., after I 
have taken out from among the Gentiles this peo- 
ple for My name), I will return, and will build 
again the tabernacle of David, which is fallen 
down ; and I will build again the ruins thereof, and 
I will set it up ; that the residue of men might seek 
after the Lord, and all the Gentiles, upon whom 
My name is called, saith the Lord, who doeth all 
these things." 


That is God's purpose in this dispensation. He 
is not now converting the world, nor setting up 
His kingdom. He is now taking out from among 
the Gentiles a people for His name. The wit- 
nessing is still going on unto the uttermost part 
of the earth, individuals from among all peoples, 
and nations, and tongues, are being called out in 
response to the gospel message. They are believ- 
ing on the Lord Jesus Christ and confessing His 


name. They are being baptized by His Spirit into 
the body of which He is the Head, and at last, 
when this out-gathering shall have been brought 
to an end, the body of Christ, which is His church, 
having been completed, He "Himself shall descend 
from heaven with a shout, with the voice of the 
archangel, and with the trump of God: and the 
dead in Christ shall rise first : then we which are 
alive and remain shall be caught up together with 
them in the clouds, to meet the Lord in the air: 
and so shall we ever be with the Lord." 

This, my beloved brethren, is not the age of the 
ingathering, that age is to follow; this is the age 
of the out-gathering, the out-gathering of an elect 
people to be united with Christ in glory in that 
day when He shall come to reign, as the appointed 
King over the millennial earth. 

And so we read that "after this," after the out- 
gathering has taken place, after the church age 
is completed, and the body of Christ is united with 
the Head, and glorified as He is glorified, "after 
this I will return, and will build again the taber- 
nacle (i.e., the kingdom) of David which is fallen 
down ; and I will build again the ruins thereof, and 
I will set it up." As surely as God has spoken 
these words, so surely shall they be fulfilled upon 
this earth. And the object or the result in mind 
is one for which our hearts may well praise God, 
namely, "that the residue of men might seek after 
the Lord, and all the Gentiles, upon whom My 
name is called, saith the Lord, who doeth all these 


As was stated this morning, His glory shall yet 
fill the earth. The knowledge of the Lord shall 
cover the earth as the waters cover the sea. This 
world is to be converted to God and to His Son. 
All the nations of the world shall yet submit them- 
selves to Him. ' * The kingdoms of this world shall 
become the kingdom of our God and >of His 
Christ, ' ' but God is not using the church today to 
bring that great blessing about. He is using the 
church for another purpose; and when that pur- 
pose has been fulfilled, Christ shall come with his 
glorified church in order that Israel may take up 
her work again upon this earth, and through her 
testimony unto Him bring the nations to His feet. 

Oh, my brethren, if we only understood the 
Word of God ! If we would only read and study 
it in order that we might understand it, how dif- 
ferently we should look upon the awful carnage at 
the present time, and what peace we should have 
in the midst of it all, and with how much more 
satisfaction, and joy, and power should we be co- 
operating with God, in carrying out his purpose 
on the earth! Nine-tenths of the trouble and 
worry in the visible church to-day is explained by 
the fact that to a great extent we are working in 
opposition to God, instead of co-operating with 


Now, as a closing word, let me call your atten- 
tion to the vocation or calling of the church as in- 
dicated in the fourth chapter of Ephesians. 


Paul in that epistle, as you know, is speaking of 
the church as the body of Christ, and at verse 
eight of chapter four, he says of our ascended 
Lord, that "he gave gifts unto men. . . . And 
He gave some, apostles; and some, prophets; 
and some, evangelists; and some, pastors and 
teachers. ' ' 

Why did He bestow these gifts upon the church? 
Remember, it is He who does bestow them. Col- 
leges and universities, and seminaries and Bible 
institutes cannot bestow them. They may have 
a part in the preparation of them, but except a 
man is given to the church as a prophet, or an 
evangelist, or a pastor, or a preacher, he can not 
become such in the heavenly sense. 

But why are these gifts bestowed? For a single 
reason only. They have just one thing to do. 
They are "for the perfecting of the saints.' f But, 
the saints being perfected, what are they to do? 
The text explains that they are to engage in i ' the 
work of ministering for the edifying (the building 
up) of the body of Christ." 

Shall they always, and for ever, be engaged in 
that work? No, only until "we all come in the 
unity of the faith, and of the knowledge of the Son 
of God, unto a perfect man, unto the measure of 
the stature of the fulness of Christ. That "per- 
fect man," my brethren, is not the individual 
man; it does not mean you nor me, as such; the 
"perfect man" is that mystical man of whom I 
have been speaking, that man conceived of in the 


thought of Christ as the Head and the church as 
the members of His body. 

The day is coming when we all shall come in the 
unity of the faith and the knowledge of the Son 
of God unto this perfect man. That will be the 
day when there shall be manifested the measure 
of the stature of the fulness of Christ. When that 
day comes, then "Christ, who is our life, shall ap- 
pear, and we also shall appear with Him in 
glory. ' ' 


Robert B. Haines, of the Haines Gauge Com- 
pany, and Secretary of the American Branch of 
the Scripture Gift Mission, Philadelphia, presided 
during the afternoon session. After urging at- 
tendants upon the Conference to carry back home 
the inspiring messages they were hearing, Mr. 
Haines went on to say : 

"The plan of this conference is a progressive, 
teaching program, based upon the Bible — the 
words of Jesus Christ, the Son of the living God, 
not on visionary speculation; but we must have 
the illumination of the Holy Spirit to guide us as 
we study, so that our understanding may be 
opened, and we have the assurance that our under- 
standing will be opened, and we have the promise 
that He will give the Holy Spirit to those who 
truly desire and ask Him (Luke 11 :13). 

"The first day of the conference was for prayer 
and humiliation before God, the only attitude in 


which to approach our Lord. The lessons were 
teachings fundamental to our Lord's return — the 
Bible in its entirety as the inerrant Word of God, 
the deity, the virgin birth, the incarnation of 
Jesus Christ; His humiliation, His ministry, His 
atoning death. 

' * There is no salvation and no hope for the future 
apart from the blood. All who are saved must 
come under it just as surely as the Israelites of 
old came under it when it was sprinkled upon the 
doorposts of their houses in Egypt, and whoever 
did not come under it was cut off. 

"The lessons of the second day — to-day — are 
teachings relating to the age in which we live. The 
present high-priestly work of Christ ; the purposes 
of God in this age ; the capture of Jerusalem ; the 
regathering of Israel, etc. All these teachings are 
illuminating and are to exalt Him. 

"Oh, let us honor and fall prostrate before Him 
who has done so much for us, for 'He alone shall 
be exalted in that day. ' 

"To-morrow the theme is, 'The Eeturn of Our 
Lord and Saviour in Prophecy,' and deals with 
our resurrection and rapture — His coming for us, 
His body, His bride, the church; the judgment of 
our works ; and His coming again later with His 
saints to bring in the millennial age. Our hearts 
should be filled with praise and rejoicing at this 
approaching event. 

"It may not be out of place to say a word con- 
cerning the origin of this great conference. Last 
fall, when we heard of the capture of Jerusalem 


by the English, under General Allenby, after so 
many centuries of Turkish misrule, our hearts 
were filled with thankfulness to our wonder-work- 
ing God, as we felt that this was one indication 
that the Times of the Gentiles were surely nearing 
the end, and this afternoon the speaker, Dr. 
Thompson, who has lived for many years in Jeru- 
salem, will tell us the story of the capture of the 
city. Immediately after the report of this mo- 
mentous event was flashed around the world, great 
advent and prophetic conferences were held in 
London and Dublin for praise and thanksgiving 
that Jerusalem at last was freed from the Turks. 
* ' The reports of these meetings which came over 
to America in the London Christian and other 
papers were most inspiring, and a few of us in 
Philadelphia felt that the time was opportune to 
hold a similar advent testimony meeting, in 
sympathy with our brethren across the sea, for 
the study of the prophetic Word. A small group 
met by agreement one bitter cold day last winter, 
and after consultation and prayer, fifty invitations 
were sent to various laymen and ministers to meet 
together on a Saturday afternoon for further con- 
ference. Thirty-nine busy men responded to this 
call, and those who could not attend sent messages 
of approval and encouragement. Who can say 
that such a movement as this was not God's do- 
ing? We feel that this conference is of God, and 
not of man. It has involved a great amount of 
work in a short time, as you can understand, and 
I wish to thank our most efficient secretary, Mr. 


J. Davis Adams, for the work lie has done, and 
it has not been easy ; also all the members of our 
committee, who have worked together har- 
moniously and without friction. I wish to thank 
our large office staff — mostly voluntary — for their 
cheerfulness, efficiency, and kindness, and for 
their labor and manifest results. 

"One of our speakers, Dr. William B. Riley, has 
a vision of holding great conferences similar to 
this one in different parts of the country, from 
the Atlantic to the Pacific Coast, and we hope this 
one may be a forerunner of others. 

"The eyes of people have been closed long 
enough to the great truth of our Lord's return, the 
prophetic Word, and the closing end of the age in 
which we now live ; and it rests upon us who ap- 
preciate this- great fact, to speak forth the truth 
in these days, for 'the truth shall set you free.' " 

Mr. Haines then introduced the Rev. Dr. A. E. 
Thompson, for fifteen years pastor of the Ameri- 
can Church at Jerusalem, and who was finally 
driven out by the Turks at the outbreak of the 


Rev. A. E. Thompson 

Pastor of the American Church at Jerusalem (driven by 

the Turk from the Holy City at the outbreak of the 

World War). He it at present Field Secretary for 

the American Committee for Armenian and 

Syrian Relief 

The capture of Jerusalem is one of those events 
to which students of prophecy have been looking 
forward for many years. Even before Great Brit- 
ain took possession of Egypt, there were keen- 
sighted seers who foresaw the day when God 
would use the Anglo-Saxon peoples to restore Je- 
rusalem. When the war broke out, there were 
some of us who were convinced that it would never 
end until Turkish tyranny was for ever a thing of 
the past in the Holy City. When the city was 
captured, we felt very confident we could put one 
hand upon this great event which had stirred 
the heart of the whole Christian world, and, laying 
open our Bible at many places in the Prophets, 
say as confidently as Peter on the day of Pente- 
cost, "This is that which was spoken by the 

The capture of Jerusalem is more than a pro- 
phetic event, it is a pivot in prophecy. The Ger- 



mans might enter Paris and we would weep; but, 
desperate as that event would be, it would only 
be an incident in the great panorama of the ages. 
The flags we love might be carried into Berlin, 
and how we would rejoice I But even that would 
only be an incident. The Hun might again sack 
Rome, but not one of us could with any assurance 
put our finger upon any text of Scripture and say 
it was so written. Constantinople might fall, and 
a babel of voices would be heard among our 
prophets. But when Jerusalem was captured, we 
all said with one consent, "This is the climax of 
the ages. ' ' We have entered a prophetic era. We 
are looking upon the things which Moses, and the 
prophets, and Christ Himself have foretold. 

The capture of Jerusalem is not the end, but 
the beginning. There are several things I want to 
call your attention to, of which it is but the be- 

First of all, it is the beginning of the downfall 
of Mohammedanism. In the year 636 a.d., Caliph 
Omar conquered Jerusalem. Ever since, with the 
exception of a few decades when a Christian cru- 
sader king ruled the Holy City, it has lain under 
Mohammedan oppression, an oppression that no 
one can comprehend unless he has lived under it 
and tried to preach the gospel of Jesus Christ. 
But when General Allenby entered the city 
quietly, unostentatiously, on foot, with bared 
head, not claiming any honor to himself, but as a 
Christian gentleman, as a believer in the King of 
kings and Lord of lords, feeling that he had the 


high privilege of doing the thing to which the 
ages had looked, the doom of Mohammedanism 
was sealed. All through those centuries Jerusa- 
lem has been one of the three holy cities of the 
Mohammedan world. The Arab still calls it El 
Kuds es Shereef — the Exalted Holy Place. Ask 
a villager how far it is to Jerusalem, and you will 
get no answer; but ask him how far it is to El 
Kuds, and he will say, "Two or three hours"; 
meaning that you can get there on a donkey, if 
it is willing to go, in that length of time. Jeru- 
salem, the Holy City. Holy it was to the Jew, 
holy it is to the Christian, holy it has been to 
the Mohammedan. When the flag of Islam gave 
place to a Christian flag, it meant more than the 
capture of a city. It meant the triumph of the 
cross. The entry of Turkey into the war was 
celebrated by bringing the green banner of the 
prophet, that is seldom unfurled, all the way from 
Medina to Jerusalem, where with stately pomp 
it was carried into the city, Jew and Christian 
and Mohammedan uniting, some with true heart 
and some with hypocrisy, in doing it honor; but 
that green flag of Mahomet will never fly over the 
Holy City again. 

From the minarets of Jerusalem for centuries 
there has been heard the cry, "La Allah ila Allah 
wa Mahomet rasool Allah, ' ' " There is no God but 
God, and Mahomet is His prophet." But there 
was once in Jerusalem a Prophet who spake as 
never man spake. The day is soon coming when 
men will no longer honor the prophet of Mecca, 


for the Prophet of the Highest will be acknowl- 
edged unto the uttermost parts of the earth. Not 
Mahomet, but Christ; not the crescent, but the 
cross; not Mohammedanism, but Christianity; 
were triumphant when the British flag was 
planted upon the tower of David. 

In the second place, the capture of Jerusalem 
was the beginning of the defeat of age-long Turk- 
ish tyranny. I am not unmindful that for a cen- 
tury the process of disintegration has been going 
on, but I still say that not the freeing of Greece, 
not the signing of the treaty of Berlin, not the 
wresting of Montenegro, of Bulgaria, of Bosnia 
and Herzegovina from their oppressors, not the 
liberation of Roumania, but the deliverance of 
Jerusalem was the crisis in the history of Turkey. 
In the fifteenth century, hordes of Turks began to 
pour out of the heart of Asia. Wave after wave 
swept into Asia Minor. Finally, the great Osman 
led his tribesmen into this territory, and, uniting 
the tribes, swept on from land to land in a mighty 
tide of conquest. They captured Constantinople. 
They did something far more significant. They 
took possession of the Holy City, and the rule of 
the Saracen, which after all had much in its favor, 
gave place to what we can not call government, 
nor even misrule, but only "the murderous tyr- 
anny of the Turk." The Turk knows not how to 
govern. He only knows how to maltreat. Jeru- 
salem has been groaning for these centuries under 
his oppression. 

When the war broke out, the Turks were offered 


a great thing. What that offer was, was revealed 
to one of our missionaries one day. A young 
Effendi, friendly to Christians, called with three 
strangers, and lured them on to reveal the hopes 
and aspirations of the Mohammedans in this war. 
They were playing for a great stake. The Em- 
pire was to be greater than Osman ever dreamed. 
Whatever the cost, it was well worth the battle. 
Constantinople, Bagdad, Cairo, and Jerusalem 
were again to be great centers. They would last, 
how long? Until the Kaiser had accomplished 
his purpose. That was the part of the program 
which Berlin did not tell Constantinople. We all 
know it to-day. The wise in Turkey knew it then. 
The Turks played the game. They staked all, 
and when they lost Jerusalem, their doom was 

I left Jerusalem on the day before Christmas, 
1914, an exile, driven from home, from the work 
I loved, leaving our mission, leaving three Amer- 
ican women, who could remain when we Cana- 
dians were hunted from the land, leaving the 
fruitage of the best years of my life; .ordered to 
be aboard that train — and God only knows what 
would have happened had I refused or failed. As 
we hurried down the street, I looked up to the 
tower of David, and there I saw this flag. Look 
at it! What a flag! A blood-red field with " the 
horned moon and one lone star within its nether 
tip." Emblem of death! Emblem of night! For 
centuries it has been flying over Jerusalem. It 
gave promise that one day there would be moon- 


light, that some day the sun would rise; but it has 
floated over Jerusalem for all these centuries, and 
it is still a star and crescent on a blood-red field. 
Never so bloody has it been as in these dark and 
desperate days. As I looked at that flag upon that 
old tower, I said, "Thank God, when I come back 
again, not that rag, but 'the flag that has braved 
a thousand years, the battle and the breeze,' will 
be flying there"; for I knew that God had set 
England at the gates of Palestine to do His will; 
and, though England might have sinned, and 
though she might be paying for her sin with 
blood, God had a purpose, and by His grace she 
would work it out. 

In Cairo we met the Colonials, fifty thousand 
strong, from Australia and New Zealand, the most 
splendid body of men I have ever seen. They 
were praying for the opportunity to carry this 
flag into Jerusalem. We knew there were only 
four ragged regiments of untrained Syrian peas- 
ants in the city, and that the ten thousand New 
Zealanders alone could plant this flag where I 
had seen the Star and Crescent waving. How 
they cheered when, at the dedication of a Y. M. 
C. A. tent, I told them so, and said, "Boys, I'm 
sorry I shall not be there to welcome you, but 
I expect to be there to say good-bye"! A few 
weeks later, those brave fellows leaped from the 
boats into the water at Gallipoli, stormed the 
heights and cleared the way for the landing of 
the army; and though their bones are strewn on 
that peninsula, when shall their glory fade? 


Their comrades formed a part of Murray's con- 
tingent which conquered the desert and set the 
standard of their country in South Palestine. It 
was the Anzac cavalry that captured Beersheba. 
They were in the thick of it at Gaza. They 
cleared the way on the rapid advance up the 
plains. They rode into Jaffa. They were side 
by side with the Highlanders, the Welshmen, the 
Londoners and the Ghurkas when the fastnesses 
of the Judean hills were captured. 

The capture of Jerusalem was a surprise. We 
Who thought we knew said those wadies leading 
into the hills were impregnable. Evidently the 
Germans and Turks thought so, too. Just before 
it was accomplished, I met our beloved American 
consul for the first time since that memorable 
day when, by his Christian grace and wisdom, he 
saved us from the Turk when we had been twice 
butted from the Jaffa wharf by Turkish rifles. 
He told me, as a father would tell his boy, of 
those years of the military preparations; of the 
seventy thousand troops, the flower of the Turk- 
ish army, who guarded those hills when he left; 
of the triple line of trenches as fine as anything 
in France, and added, "Allenby will never try 
to storm those hills and capture the city; he will 
pursue them up the plain and cut them off from 
the north." So said we all. Yet it was but a 
day or two till we read that the British were on 
the hills. There was but one road by which the 
artillery could be transported. It passed through 
the Bab el Wad, that is, the Gate of the Valley, 


which is a veritable death-trap. "In that straight 
pass a thousand could well be checked by three." 
The Turks knew it. The British knew it. Our 
consul knew it. But Allenby went through that 
pass without losing a gun. He threw a line of 
khaki up on the crest of the hill along which 
Jesus walked to Emmaus with two disciples. 
That line held for a week against desperate at- 
tacks till roads were built, till the Southern army 
marched through Hebron and past Bethlehem and 
all was ready to close in for a united attack on 
the Holy City. Then, down the boulder-strewn 
mountain sides, where there was scarcely a bridle- 
path, and up the equally rocky ascent to the city, 
poured the infantry, recking nothing of the bat- 
teries planted against the city walls, where they 
knew the British would not silence them lest they 
destroy the sacred city, fearing not the machine 
guns hidden in the Jewish houses. The southern 
flank had captured the Jericho road, and was 
cutting off the retreat. The northern wing was 
astride the Damascus road leading north. Once 
again it seemed that the streets of Jerusalem 
would run red with blood. 

Two days before, the civilians had been given 
notice to leave. The day before, they were 
ordered to be ready at daybreak to quit the city. 
One of our teachers, seeking an explanation why 
no further order came, went down to the Jaffa 
gate. She arrived just in time to see the officials 
hand out a white flag to a foreign officer whom 
she thought was an Austrian, who bore it out the 


Jaffa road. She did not understand what it meant 
till she saw the Kilties, the Anzacs and the Lon- 
doners marching in, unopposed, while the city 
went wild with joy as this old British flag was 
unfurled. Jerusalem had been taken, and not a 
drop of blood had been spilt in the city. 

That was God. God forbid that I should deny 
to my countrymen the honor due to them for their 
strategy and courage! But General Allenby en- 
tering the city, not in gorgeous triumph but on 
foot, gave the glory to the Lord of battles. The 
clock had struck the hour. The time appointed 
for the Turk to go had come, and he went at 
God's command. 

Now, if the hour of the passing of the Turk 
from Palestine has come, it means great things 
to the Promised Land. It marks the beginning 
of the end of the desolation. Have you ever 
noticed Isaiah's message to Israel? It was given 
to him when, with breaking heart at the declen- 
sion and death of his great king, the young 
prophet betook himself to the Temple. His heart 
broke indeed when he received that message — 
a message that blindness of eyes, deafness of ears, 
and hardness of heart would be visited upon 
Israel until their houses should be left without 
a man, their cities without inhabitants, and their 
land be utterly desolate (Isa. 6:9-13). It was that 
vision of desolation that broke the heart of Jesus 
as He was riding in triumph into Jerusalem. We 
who have lived there have seen it fulfilled. Yes, 
and we have seen more. We have seen a little 


garden in a valley, watered by one of those few 
mountain springs; a terraced hillside here and 
there ; the Jewish colonies, forty of them, turning 
the wilderness into a very garden of the Lord. 
Now these colonies are being restored. The fel- 
lah is again holding his plow with one hand and 
prodding his oxen with the other. Starving sur- 
vivors are earning bread on roads and recon- 
struction. I have been denied the privilege of 
being one of that party of Americans who are 
probably landing to-day. They have gone with the 
equipment of language, of knowledge, of money, 
of material, and with well-considered plans for 
the relief of the people and the re-habilitation of 
the Land. The chief engineer of the party said, 
when leaving New York, "You men need not fear 
that you will shake with Syrian fever. There 
will never be any more fever there* We will 
make Jerusalem the healthiest city in the world." 
The Jews are pouring in their millions, and will 
soon pour in their men. The Allied governments 
are behind it all. Surely the capture of the City 
of the Great King means that the end of the deso- 
lation is at hand. "Jerusalem shall be trodden 
down of the Gentiles, UNTIL THE TIMES OF 

It means also the beginning: of the end of the 
dispersion. There are, it seems to me, three stages 
in the regathering of Israel. The first is the 
one-by-one regathering (Isa. 27:12). That has 
been going on. It began before you and I had any 


interest in the Jew, when some of us were self- 
satisfied unbelievers in the literal fulfilment of 
prophecy. The Russian pogroms kept it going. 
For thirty-five years the Jews have been return- 
ing like doves to their windows, while the Syrians 
have been leaving the Land on every ship. 

The capture of Jerusalem prepared the way for 
the second stage. There will be a national move- 
ment, backed by international power. There are 
many prophecies of such a regathering. Isaiah 
says, in one of his climacteric passages: "It shall 
come to pass in that day, that the Lord shall set 
His hand the second time to recover the remnant 
of His people, that shall remain, from Assyria, 
and from Egypt, and from Pathros, and from 
Cush, and from Elam, and from Shinar, and from 
Hamath, and from the islands of the sea. And 
He shall set up an ensign for the nations, and shall 
assemble the outcasts of Israel, and gather to- 
gether the dispersed of Judah from the four 
corners of the earth" (Isa. 11: 11-12). How care- 
fully the Spirit of God directed the prophet! This 
does not predict the return from Babylon, but a 
second restoration from the four corners of the 
earth. In the latter part of the passage he speaks 
of a highway from Assyria for their return. In 
another place he says, "In that day shall there 
be a highway out of Egypt to Assyria" (Isa. 
19:23). The Germans, Turks and British have 
been fulfilling these predictions. "All aboard for 
Bagdad!" will be heard in the Cairo depot after 
the war. 


Last night, as I was leaving the meeting, a burly 
man accosted me with, "Well, what do you think 
of that kind of interpretation of prophecy ! " "To 
what do you refer!" I replied. "Well, that pas- 
sage in Hosea about Israel." "I suppose you 
mean the part which says that they will return 
and seek the Lord their God and David their king 
in the latter days." "Yes, and everybody knows 
that was fulfilled," he responded. "Then will 
you tell me when?" I inquired. "Why, after the 
Babylonish captivity," said our friend. "You 
mean that the Jews had kings of the line of 
David?" I asked. "Certainly," said this cor- 
rector of teachers. "Will you kindly name 
them?" I asked quite innocently. Just then a 
friend greeted him and ended the interview. If 
he is here to-day I hope he will tell me the names 
of those Jewish kings that sat on David's throne 
after the captivity. 

We all know who that King will be. "Great 
David's greater Son" will fulfil that prophecy. 
That will be the third stage in the second return — 
the Messianic regathering, I like to call it. ' ' The 
Lord God shall give unto Him the throne of His 
father David: and He shall reign over the house 
of Jacob for ever; and of His kingdom there shall 
be no end" (Luke 1:32-33). 

Again, the capture of Jerusalem indicates that 
we are at the beginning of the end of the 
declaration of the gospel. One of the prophets 
says that, when Israel forsook Jehovah, she built 
temples. When the church began to forsake the 


Lord, they erected costly cathedrals and great 
buildings which we call churches. Nowadays, we 
build institutional churches. Jesus gave his church 
just one command: "Go ye into all the world, 
and preach the gospel to every creature" (Mark 
16: 15). Speaking of the end of the age, he said, 
1 ' This gospel of the kingdom shall be preached in 
all the world for a witness unto all nations; and 
then shall the end come" (Matt. 24:14). I am 
not here to break a lance in the arena of conflict- 
ing interpretations of this great declaration, but 
I am here to say that Jesus Christ gave us a thing 
to do and we have not done it. What has hap- 
pened in Jerusalem, what is happening in Israel, 
what is manifest among the nations, shows that 
the great political and national events are culmi- 
nating in the predicted end-time drama. Yet we 
loiter. Some, thank God, are about our Master's 
business. Yonder on the heights of Ecuador a 
little band are looking over the Andes into the 
heart of South America where millions of Indians 
are utterly unevangelized. From the French 
Soudan and the French Congo comes the cheering 
word that the door is open to enter the heart of 
unreached Africa. Anam is opening to our mis- 
sionaries. Our outposts have entered the borders 
of Tibet. And now the capture of Jerusalem gives 
promise that the Mohammedan world is no longer 
closed against us; but that 

"Arabia's desert ranger to Him shall bow the knee." 


It is a clarion call to preach the gospel to every 
creature, such as the church has never before 

At such an hour it is not for us to fold our arms 
and look up, to sigh over conditions around us, 
to pray to be caught away out of the wreck of 
this sin-cursed world. I am asking Him to give 
me strength, to give me renewed purpose, to give 
me men at my back to carry this gospel a little 
further and so to bring back our King. If this 
conference fails in this, it fails of His will. I 
would not cross the street to talk to a crowd of 
premillennialists about the coming of the Lord 
unless they were looking for and hastening His 
coming by sending forth the gospel. There are 
premillennialists who are so taken up with the- 
ories, that they have no thought for missions. 
They have never sacrificed anything to send the 
gospel to the regions beyond. They have never 
suffered for the completion of the task which He 
is waiting up yonder for us to finish. That is my 
message to this convention. 

The capture of Jerusalem also meant the defeat 
of German design. It is not the overthrow of 
German autocracy, but it is God's token that the 
process has begun. "Mittel Europa" is a phrase 
to us. It is a destiny to the Germans. But what 
use is "Mittel Europa" without Jerusalem? 
What avail is "Berlin to Bagdad" while old Eng- 
land holds the Gates of Hercules, the Suez Canal, 
Colombo and Hong Kong? This is the world's 
highway, and nobody knows it half so well as the 


Kaiser. That is what lie means by "the freedom 
of the seas. ' • Freedom, forsooth ! Why, wherever 
that old British ensign flies on the four seas there 
is freedom. It is the guarantee that any nation 
can send its ships into any port on peaceful errand. 
But if they come for war, for aggression, for 
destruction, that flag defies them. Its stands for 
the freedom of the seas, not for one Empire, but 
for all nations, small or great. Germany thought 
to control the freedom of the seas by capturing 
the Suez Canal, and was defeated. She sought 
to conquer the Egyptian desert, and was defeated. 
She clung to Beersheba and Gaza, and again she 
was defeated. Her feet were planted within thy 
walls, O Jerusalem, but, thank God, she was driven 
out. That defeat was the handwriting on the wall. 
"Insignificant," the Germans say. God says it is 
significant. For it will be in Palestine that Ger- 
many will finally meet her judgment. No, not in 
this war, but in a bloodier struggle. 

There is a section of the prophet Ezekiel which 
covers the events of which I am speaking. The 
thirty-fifth chapter is the doom of Edom. The 
Mohammedans are the religious, and the Turk- 
ish power, the political, successors of ancient 
Edom. What is said in that chapter is being ful- 
filled in Turkey and in Mohammedanism. 
Isaiah's burden of Dumah is the cry of a man in 
the darkness of Islam to the watchman in the 
watchtower of missions. We heard it before the 
war. We shall hear it yet again when the war is 
over. God cannot fully judge him till we have 


offered him the gospel. The thirty-sixth and 
thirty-seventh chapters are the promise of the 
final restoration of Israel to their Land, to their 
covenant position, and to their Messiah. The 
thirty-eighth and thirty-ninth chapters are THE 

That may be challenged. It is long since that 
students recognized Eussia in this prophecy. It 
includes Eussia. But, if I rightly understand the 
described territory, it lies north of the Ehine, 
the Danube, the Black Sea, the mountains of 
Armenia and the Persian Gulf, with a large sec- 
tion of Africa, south of Egypt. It is not ' ' Mittel 
Europa," but a great Northern Empire. As 
Ezekiel describes it, it includes the then known 
world except the region ruled by the four suc- 
cessive world-empires of Daniel's vision. 

Before the war, some of us saw these prophetic 
forecasts. When war burst upon us, we said it 
would result in a Eus so-Germanic alliance. With 
intensest interest we watch the rapid unfolding 
of Ezekiel 's vision. It would seem as if God 
had chained these nations to those fiery wheels 
and was whirling them on to their destiny. 

It is strange that otherwise sane interpreters 
forget that there can be no war without two 
powers. Many of our would-be prophets have 
been so transfixed by the image and the Beasts 
in Daniel that they have failed to see the King 
of the North of the eleventh chapter who will 
come against the King of the South like a whirl- 
wind, and shall enter into the glorious Land. 


This is exactly what Ezekiel presents in detail. 
He even declares that he is the one of whom 
the earlier prophets spoke, that is, the Assyrian. 
Ezekiel does not describe the human power which 
will contend against him. It is manifest, how- 
ever, that it is the mighty power that will hold 
protectorate over the restored Jews. 

With the end of the war, Germany and Eussia, 
with other nations in alliance, will be in a sore 
plight. Loaded down with debt, they will, says 
Ezekiel, look on the land of nnwalled villages, 
devise an evil device "to- take a spoil, and to 
take a prey; to turn their hand against the 
waste places that are now inhabited, and against 
the people that are gathered out of the nations, 
that have gotten cattle and goods, that dwell in 
the middle of the earth." That is it. They want 
the riches of restored Israel. They want the 
central city of the earth. They lost it in 1917. 
They will never rest till they besiege it again. 

Now God is not the Author of evil. He never 
tempts any man or nation. But when a man or 
a nation sets his heart to do an evil thing, God 
says, as he did to Judas, * ' Come on, get this thing 
done quickly, for thy time of judgment has 
come." So shall it be with Germany. She has 
set her heart to win empire at any cost. She 
has derided God's Holy Scriptures, denied the 
supernatural and exalted the superman. She 
has denied the fulfilment of prophecy and has 
exalted the god of forces. She has cast mercy 
and honor to the winds. Like Israel of old, her 


prophets are profane, and her priests teach for 
reward, and her people love to have it so. God 
seems to care not. He lets her curse and blast 
mankind. Yet not for ever. Ezekiel says that 
God will call the beasts and birds to a sacrifice 
upon His holy mountains. He will put hooks in 
her jaws and hasten her to the conflict. With 
proud confidence she will sweep into Palestine. 
It seems to be unprepared, as was Belgium. God 
will meet them with every device they have in- 
vented. Pestilence, sword, fire, brimstone, all 
her own devilish weapons will overwhelm her. 
Of her mighty millions, only one-sixth will sur- 
vive the carnage. The inhabitants of the Land 
will be seven months in burying the bodies which 
the beasts and birds have not devoured. That 
is the end of Germany. 

And finally, the capture of Jerusalem marked 
the beginning of the end of all imperialism. The 
book of Daniel is the history of the rise, course 
and fall of imperialism. Before Neo-Babylonia 
there was no world power. Assyria was God's 
battleaxe to judge many nations; but the As- 
syrians had not the genius for empire. Germany 
will be the heart of a great northern confederacy, 
but it will be only one arm of a world "balance 
of power." We have seen the tragic end of her 
career portrayed so graphically by Ezekiel. 
Daniel pictured the four world-empires. They 
have come and gone. Out of the ruins of Rome 
rose modern nations, represented by the feet of 
the image, made of a mixture of iron and clay. 


It is the prophets vision of the conglomerate 
principles of modern government, with the con- 
tending forces of autocracy and democracy. Out 
of it will come a confederacy represented by the 
ten toes of the image and the ten horns of the 
fourth Beast. Who can now doubt that the Presi- 
dent's policy of "a league of nations strong 
enough to make war impossible" will be the out- 
come of the war? If that league includes essen- 
tially the territory of the old Roman Empire and 
the lands which have been colonized from that 
region, and if the northern confederacy is also 
formed, we shall know assuredly that we have 
come to the climax of this age. 

Out of that group of ten kingdoms will arise 
a little horn, thrusting out three and dominating 
the others. Drunk with the lust for empire, he 
will lift up his hand against the holy people, 
blaspheme against high heaven, and finally pro- 
claim himself God in the Temple at Jerusalem. 
The Jews will pass through the throes of the 
Time of Jacob's Trouble. Armageddon will be 
fought. The blood will flow to the horses 9 bridles 
on that great two-hundred-mile battle-line. The 
very heavens will answer pang for pang to this 
stricken world, while the earth will be shaken to 
its center. Mankind, terror-stricken, will cry to 
the rocks to fall on them. Then, out of the open- 
ing heavens, will come our Christ. The bright- 
ness of His appearing will paralyze Antichrist. 
His feet shall stand where He said farewell to 
His disciples. The remnant of the Jews shall 


shout, "Hosannah! Blessed be He that cometh 
in the name of the Lord!" Then one, drawing 
near, shall cry, "What are these wounds in His 
hands f ' ' Then shall they ' i look upon Him whom 
they have pierced, and mourn for Him." Oh, 
what mourning it will be! The father will rush 
to his bedchamber, and the mother to her solitary 
kitchen, unable to share their grief for their long 
rejection of Jesus the Crucified One. But the 
days of their mourning will end when they behold 
in their Messiah the fountain opened unto the 
house of David and to the inhabitants of Jeru- 
salem for sin and for uncleanness. Their Light 
has come, and the glory of Jehovah has risen 
upon them. King of kings and Lord of lords, 
He shall rule from sea to sea, and from the rivers 
unto the ends of the earth. Then the Massey- 
Harris Company with gather up the shells they 
shipped to Europe to plow it into fields of blood, 
beat them into plows and harvesters, and send 
them back to the sunny fields of France. The 
songs of the reaper will be heard where now the 
shrieks of the slaughtered -are drowned in the roar 
of battle; and the nations shall learn war no 
more. Then shall Jerusalem be holy in very 
deed, and the earth shall be filled with the glory 
of God as the waters cover the sea. Captive 
daughter of Zion, thine hour of deliverance is at 


Rev. James M. Gray, D.D. 

Dean of the Moody Bible Institute of Chicago; author of 

"Synthetic Bible Studies" "Great Epochs of Sacred 

History," "The Christian Workers* Commentary** 

"How to Master the English Bible" etc. 

I commence this address by laying down a def- 
inition of the Bible, which is, the history of the 
redemption of the human race on this earth. I 
emphasize the last phrase, "on this earth.' ' 
There are some who seem to think that the Bible 
is taken up chiefly with heaven, but it says very 
little about heaven. It is dealing chiefly with the 
earth and the people that are upon it. God loves 
the earth and its people, notwithstanding all that 
the people are doing, at the present time to con- 
tradict that statement. As was said this morning, 
His glory shall fill the earth, and the knowledge 
of the Lord shall cover the earth as the waters 
cover the sea. 

Keeping in mind, therefore, that the Bible is the 
history of the redemption of the human race on 
this earth, I ask you to note, in the second place, 
that God is using two instruments, or two 



servants, in the carrying out of His purpose .of 
redemption. One instrument, the primary one, of 
course, is "His only begotten and well-beloved 
Son," the Seed of the woman who should bruise 
the serpent's head, the Seed of Abraham in whom 
all the families of the earth shall be blessed, the 
Son of David whose kingdom shall be established 
for ever, "the Lamb of God which taketh away 
the sin of the world," whose "own self bare our 
sins in His own bqdy on the tree." But God is 
pleased to reveal a secondary instrument, in the 
nation of Israel. The human race had been some 
time on the earth before He made that truth 
known. It is first revealed to us in the call of 
Abram to be the father of that nation as indicated 
in the 12th chapter of Genesis. 


Now what had, or what has God in mind, in the 
use of Israel as His servant? Three things: (1) 
He desired Israel to be a depository for His truth 
in the earth, and unto Israel was committed the 
s^acred oracles. The writer of every book of the 
Bible was a Jew, and the Jews kept the Bible in- 
tact for the world until the coming of Christ and 
the establishment of the Christian church. (2) 
He desired Israel to be a channel for the incoming 
of the personal Eedeemer to the earth, and, as you 
know, Israel has given to the world its only 
Saviour, though she crucified Him when He came. 
(3) He desired Israel to be a national witness to 


Himself before the other nations of the earth, in 
order that those nations in response to that wit- 
ness, beholding Him as the only and true God in 
His attributes of justice, power, holiness, truth 
and love, might be brought into loving and cheer- 
ful submission to His holy will. 

Israel has fulfilled the first two purposes, but 
has not as yet fulfilled the third. She has never 
borne a faithful and true witness to Gcvd, and the 
result is seen in the conflict of the nations in the 
present war. This war can be traced directly to 
the unfaithfulness of Israel as a witness to God, 
in consequence of which there is not a Christian 
nation upon the face of the earth. In every nation 
there are many Christians, but there is not a 
Christian nation as such, and there never has 
been. Moreover, so far as Israel is concerned, 
ehe, too, is suffering the punishment of her un- 
faithfulness in being scattered among these na- 
tions, persecuted, " sifted as corn is sifted in a 
sieve," and yet not one grain shall fall to the 
earth, is the testimony of God. In other words, 
it is God's purpose, as all of the prophets witness, 
to bring Israel back to her land, first indeed in un- 
belief, but afterwards she shall look upon Him 
whom she pierced, and shall mourn because of 
Him, and in that day she shall cry in the language 
of Isaiah, "Lo, this is our God, we have waited 
for Him, we will rejoice and be glad in His salva- 
tion !" Then it is that Israel shall again take up 
the broken threads of her testimony for God, and 
through which the Gentiles shall be brought jto 


know Him and the kingdoms of the world at length 
shall become "the kingdom of our Lord and of 
His Christ." 


The proof of the regathering of Israel is em- 
barrassing in its riches. Where shall one begin 
in the Bible to talk abont it? Genesis is filled 
with it, Leviticus, Numbers, Deuteronomy. You 
cannot understand the book of Psalms until you 
have this great truth as its key. It is the be- 
ginning and the ending of the so-called prophetic 
books from Isaiah to Malachi. Matthew is rich 
in this teaching, Luke possesses it, the Acts, Ro- 
mans, and when we come to the book of Revela- 
tion — what is that book without it? 

It is the warp and woof of the whole Bible, but 
for the sake of brevity and convenience I am limit- 
ing your attention to a single chapter, the 30th of 

The situation is this: Moses is soon to climb 
Mt. Pizgah to view the promised land which he 
was not permitted to enter, and then to take his 
flight into the presence of God; and before he 
goes, he is leaving this last word and testament 
with Israel — a word of warning, instruction, and 
hope. He is setting before his people in chapters 
27 to 30, the blessings and the cursings which will 
come on them in either case as they obey or dis- 
obey their God, and at the close of his rendition 
of the cursings we read these words : 

"And it shall come to pass, when all these 


things are come upon thee, the blessing and the 
curse, which I have set before thee, and thou shalt 
call them to mind among all the nations, whither 
the Lord thy God hath driven thee, and shalt 
return unto the Lord thy God, and shalt obey His 
voice according to all that I command thee this 
day . . . with all thine heart, and with all thy 
soul, that then the Lord thy God will turn thy 
captivity, and have compassion upon thee, and 
will return and gather thee from all the nations, 
whither the Lord thy God hath scattered thee* 

"And the Lord thy God will bring thee into the 
land which thy fathers possessed, and thou shalt 
possess it and He will do thee good, and multiply 
thee above thy fathers. 

"And the Lord thy God will circumcise thine 
heart, and the heart of thy seed, to love the Lord 
thy God with all thine heart, and with all thy soul, 
that thou may est live. 

"And the Lord thy God will put all these curses 
upon thine enemies, and on them that hate thee, 
which persecuted thee. 

"And the Lord thy God will make thee plenteous 
in every work of thine hand, in the fruit of thy 
body, and in the fruit of thy cattle, and in the 
fruit of thy land, for good ; for the Lord will again 
rejoice over thee for good, as He rejoiced over thy 
fathers: if thou shalt hearken unto the voice of 
the Lord thy God, to keep his commandments and 
His statutes which are written in this book of the 
law, and if thou turn unto the Lord thy God with 
all thine heart, and with all thy soul. ,, 



Here are seven promises for Israel, each of 
them beginning with the letter "R," which will 
enable us to recall them easier. 

(1) We have a promise of remembrance: "It 
shall come to pass, when all these things are come 
upon thee . . . and thou shalt call them to mind 
among all the nations, whither the Lord thy God 
hath driven thee. ,, Israel has not called these 
things to mind as yet, but the time is coming when 
she shall do so, for the mouth of the Lord hath 
spoken it. (2) The promise of remembrance is 
followed by a promise of repentance: "And shalt 
return unto the Lord thy God, and shalt obey His 
voice according to all that I command thee this 
day, thou and thy children, with all thine heart, 
and with all thy soul." (3) The promise of re- 
pentance is followed by the promise of regather- 
ing: "Then the Lord thy God will turn thy cap- 
tivity, and have compassion upon thee, and will 
return and gather thee from all the nations, 
whither the Lord thy God hath scattered thee." 
(4) The promise of regathering is followed by the 
promise of restoration to the land: "The Lord thy 
God will bring thee into the land which thy 
fathers possessed, and thou shalt possess it; and 
He will do thee good, and multiply thee above thy 
fathers." (5) The promise of the restoration is 
followed by that of their regeneration, for al- 
though they are going back at first in unbelief, yet 
it is written: "The Lord thy God will circumcise 


thine heart, and the heart of thy seed, to love the 
Lord thy God with all thine heart, and with all 
thy soul, that thou mayest live. " (6) The promise 
of regeneration is followed by one of retribution 
upon their Gentile enemies: "And the Lord thy 
God will put all these curses upon thine enemies, 
and on them that hate thee, which persecuted 
them." (7) And finally, the promise of retribution 
is followed by one of replenishment in the land: 
"And the Lord thy God will make thee plenteous 
in every work of thine hand, in the fruit of thy 
body, and in the fruit of thy cattle, and in the 
fruit of thy land, for good ; for the Lord will again 
rejoice over thee for good, as He rejoiced over thy 
fathers: if thou shalt hearken unto the voice of 
the Lord thy God, to keep His commandments and 
His statutes which are written in this book of the 

But someone may say, "What about that 'if'?" 
Let it not divert your thought from the fulfil- 
ment of these promises for a moment. It is a 
good deal like the "if " of the inspired apostle Paul 
used more than once in the New Testament. When 
he says to the church at Colosse, "If ye then be 
risen with Christ, seek those things which are 
above, where Christ sitteth on the right hand of 
God," he does not use "if " in the sense of a con- 
dition, or a contingency. It is axiomatic with 
Paul, and he is using it declaratively. It were 
as though he said, "Inasmuch as," or, "Seeing 
that ye are risen with Christ, set your mind on 
things above. ' ■ 


I do not say that the "if" in this instance is 
axiomatic, as in the case of Paul, but I do say that 
there is no condition, no contingency in it; it is 
a declaration of fact. We learn that as we oome 
to compare this word by Moses with the same 
word by the lips and pens of all the holy prophets 
that have spoken since the world began. It is 
God's decree, and God will see that it is carried 

Israel's unbelief 

But our theme is the re-gathering of Israel in 
unbelief, and their re-gathering at first is of such 
a character. As a matter of fact, Israel has been 
in process of re-gathering to her own land for 
decades and generations, and always she is gath- 
ering there in unbelief, so far as her Messiah is 
concerned. Zionism is only one of the many agen- 
cies for bringing her back. There are other or- 
ganizations engaged in the colonization of Pales- 
tine with the Jew, and after this war is over the 
Jew will go back in numbers beyond anything that 
most of us have conceived of. 

The Gentile nations feel an obligation to send 
the Jew back to Palestine which they cannot pos- 
sibly avoid. For example, the Turk is gradually 
being driven out of the Holy Land, never to re- 
turn. But who will have control of that so very 
important part of the earth when the Turk is 
gone? Shall Russia have control of it? That 
would mean the pre-eminence of the Greek church, 
and the Roman Catholic nations never would per- 


mit it. Shall France or Austria have control of 
it? That would mean the pre-eminence of the 
Roman Catholic church, and Eussia would not 
permit it. Do not think for a moment that Rus- 
sia shall continue in her present dilapidated con- 
dition for very long. The prophets tell us that 
Russia has a future, a future of national and 
worldly greatness and power, a mighty strength 
that she has never realized in the history of the 
past. But no Protestant country could have con- 
trol of Palestine, for then the Roman Catholic 
nations, and those in which the Greek church is in 
the ascendency, would unite in protest and opposi- 
tion. Therefore, there is only one people from 
a national point of view that can be permitted 
to re-people Palestine — the people to whom Pales- 
tine by right belongs for ever. 

Speaking further of their return in unbelief, I 
quote a paragraph or two from John Wilkinson's 
"Israel, My Glory." He remarks that many 
Christians, in ignorance of the purpose of God 
in thus restoring them, have contended that to re- 
store the Jews in unbelief would tend to confirm 
them in their unbelief. And, as the rejection of 
Christ was one of the causes of their national re- 
jection, why should they be thus restored to Pales- 
tine before repenting of their sin, and before ac- 
knowledging Him as their Messiah and Lord? He 
replies that it obviates the difficulty when we re- 
member that the Jews are not to be restored for 
immediate blessing, but that, between their na- 
tional restoration and their national blessing, they 


are to experience that Time of Jacob 's Trouble, of 
which the prophets speak. God levies chastise- 
ment upon Israel in Palestine, in the very place 
where the national sins were committed which 
caused the national rejection. 

Listen to the words of Jeremiah: "Thus saith 
the Lord ; we have heard a voice of trembling, of 
fear, and not of peace. Ask ye now, and see 
whether a man doth travail with child? where- 
fore do I see every man with his hands on his loins, 
as a woman in travail, and all faces are turned 
into paleness? Alas! for that day is great, so 
that none is like it : it is even the time of Jacob 's 
trouble ; but he shall be saved out of it. ' ' 

Listen to these words of Daniel: "And at that 
time shall Michael stand up, the great prince which 
standeth for the children of thy people : and there 
shall be a time of trouble, such as never was since 
there was a nation even to that same time: and 
at that time thy people shall be delivered." 

Listen to the words of Jesus in the 24th of 
Matthew, where he says: "Then shall be great 
tribulation, such as was not since the beginning 
of the world until now; no, nor ever shall be." 

Let us remember, dear friends and brethren, 
that Jacob's Trouble will reach its climax in the 
culmination of the power of the Antichrist. Just 
prior to his destruction by the personal advent of 
the Lord Jesus, he will make a desperate, though 
unsuccessful effort to destroy the Jewish nation. 
When we are now referring to the personal ad- 
vent of the Lord Jesus, it is not to His coming in 


the air, where His church will be caught up to 
meet Him. So far as I know, there is nothing to 
interfere with that coming, and .1 am looking for 
Him every day. But the .coming now referred to 
with reference to the deliverance of Israel is that 
second aspect of His Second Coming when He 
comes with His church, and "His holy angels in 
flaming fire, taking vengeance on them that know 
not God, and obey not the gospel of our Lord 
Jesus Christ." 

The Antichrist will in that day, as already 
stated, make a desperate, though unsuccessful ef- 
fort to destroy the Jewish nation, because that 
nation is the most powerful of the living witnesses 
to the existence of the one only and true God, and 
to the inspiration of the Bible as the Word of 
God. No wonder that the Antichrist should seek 
by one supreme effort to wipe it from the face of 
the earth. In that day, the language of Israel's 
ancient enemies will be repeated, when they said, 
1 * Come and let us cut them off from being a na- 
tion." But just at the moment of Israel's ex- 
tremity, when the Antichrist seems to have com- 
plete success, the clouds part asunder over the 
Mount of Olives and Christ returns, the Jews are 
delivered, and the Antichrist is destroyed. 

At the Wednesday evening session the chair 
was occupied by Dr. Howard A. Kelly of Balti- 
more, Md. Dr. Kelly holds a position almost 
unique in his profession. With academic, pro- 
fessional, and honorary degrees from the Uni- 
versities of Pennsylvania, Washington and Lee, 


Aberdeen, and Edinburgh, his rank as a scholar 
is clearly recognized. His published works have 
caused him to be reckoned the most eminent of 
all authorities in his own field. 

Dr. Kelly remarked upon the large attendance 
and great enthusiasm in connection with the pres- 
ent Conference. "I was talking to one of my 
good friends yesterday noon, in another large 
city," said he, " about this very matter we now 
have under consideration. He is one of the lead- 
ing Bible teachers «of the world, and one of the 
noblest and best men I have ever known ; but he 
has fought shy of this matter. He said : 'I have 
not taken hold of it, because the churches are all 
against it. I have not seen it quite clearly, and I 
do not want to antagonize the churches I am try- 
ing to bring together.' Now, from the appear- 
ance of this splendid audience this evening, one 
might think the churches are, after all, getting 
together on this great subject." 

The devotional services introducing the evening 
program were conducted by the Rev. Dean A. C. 
Peck of Denver, Colo. He said: "Upon return- 
ing to my hotel this evening, I met a man from 
New Jersey, whom I knew long ago. He had seen 
the crowds in front of this building, and com- 
mented upon the great interest manifested in 
these meetings. He asked me, 'Just what do you 
people stand for over there, and what are you 
doing?' I told him the distinctive doctrines of 
our faith. ' ' Dean Peck commented on Phil. 2 :5-ll. 

Rev. Cortland Myers, D.D. 

Pastor of Tremont Baptist Temple, Boston, Mass. 

Mr. Chairman, Ladies and Gentlemen: The 
abomination of abominations in the modern re- 
ligious world is that ripe, rank, rampant, rotten 
new theology made in Germany. Martin Luther 
in the great Reformation gave to the German 
people an open Bible, and with that open Bible 
in their hands they became a very prosperous 
and powerful people. In these last forty years 
of their history, they have reversed the condi- 
tions, having taken that open Bible and torn it 
in shreds and trampled it beneath their feet like 
mere scraps of paper, thus substituting for real 
Christianity and the principles of the gospel of 
the Son of God, the law of the survival of the 
fittest, with the result now manifest in our 
world-tidal wave of barbarism, savagery, and 
immorality. For they have secured by this 
process in recent years, a nation of agnostics and 
atheists, and it is not a long way from infidelity 
to immorality. For they have secured by this 
the other. We see the harvest fields being reaped 
from these seeds of German rationalism and 



false philosophy. All this is unquestionably true, 
and it is a grave question to-night whether this 
war would be burdening our world with its curse 
if it had not been for the new theology started 
in Germany some years ago and permeating and 
poisoning .our theological seminaries as well as 
our other institutions, and some of our pulpits, 
and even reaching the hearts of many Christian 

You will make the discovery, if you will read 
history — the religious history of the world — that 
the Person of Christ has always been the center of 
the battlefield; and it has been no different in 
this instance. You have heard that before; the 
world has often heard it; but we have failed to 
learn the lesson. I know of a boy who went to 
school and who always had difficulty with his 
grammar. He could manage arithmetic, history, 
spelling, and most of the other subjects, but he 
had great difficulty with grammar. This one sub- 
ject he was unable to master and apply He 
would always say this — "I have went." The 
teacher became wearied with her efforts to cure 
him of that apparently fatal disease, and said: 
"lam going to correct you of this. I shall keep 
you after school, and you will write this sentence, 
'I have gone,' one hundred times.' ' The boy sat 
down on that hard bench in front of the desk, 
heaved a heavy sigh and sobbed a moment, and 
then wrote one hundred sentences all in a row, "I 
have gone," and counted backwards every time 
he wrote, to be sure that he did not write one too 


many. When he had finished the last line, he 
sighed once more, and then wrote this sentence 
at the bottom of the page, "I have written this 
one hundred times, and I have went home." 

We have been pointing in other directions 
sometimes without remembering the fact concern- 
ing theology and the discussion of the centuries 
and the real center of all the difficulties. It is 
pre-eminently the Person of Christ; and the one 
question to ask, in the face of this tidal wave 
of German theology, is, Who is this Christ! Who 
is He? That is the interrogation that ought to 
find its way into the heart of humanity at this 
hour, and so fasten itself there with its divine 
answer that we never can be shaken from it. 
Who is He? First of all, He is the supreme 
Authority in religion. We always demand an 
authority in religion. The world always has. It 
must always demand this. Philosophy doesn't 
demand it; science does not demand it. But 
when we come to religion, the human heart al- 
ways demands some real authority. Some men 
have said that it was in the individual soul; that 
the personal consciousness of the man was suffi- 
cient for his authority in religion. I grant you 
that he has an aptness for worship and the recog- 
nition of God; that he has a conscience that dic- 
tates to him something about the path of right; 
but he cannot find in his own heart the authority 
that will satisfy himself and satisfy his fellow- 
nran. There must be something other than that 
which comes from a man's own consciousness and 


his individual soul for his authority. Some other 
people have said, We must have authority, so 
we will have a vice-gerent of God on earth, and 
we will establish a Pope in Eome. I grant you 
that that gentleman is not too far away and he 
is sufficiently easy of access, but his infallibility 
has depended upon a long line of Popes, good 
and bad — mostly bad. 

"Where are we going to have our real authority 
in religion? Some people tell us that we have 
it in the Bible. Some tell us that we have it in 
Christ. I do not know how you can separate the 
two. I think they are married and cannot be 
divorced. The Bible centers in Christ. My 
authority must be in the Book of Christ and in 
the Christ -of the Book, and I never can be satis- 
fied with anything less. The preacher who does 
not have this -as his authority is in a very strange 
position. Who can listen to him? If it is his 
personal consciousness that is going to transact 
this business, or if his individual soul is his author- 
ity, then he comes before his fellowmen with 
nothing whatever to bring to them as a message. 
He must have .something outside of himself. 

When the ambassador went to the Court of 
St. James's, he went with the authority and the 
word of the United States Government back of 
him. Yes, but that did not satisfy. Something 
had to be added. He went into the Court of St. 
James's, but he did not represent this country in 
reality until he went into his pocket and drew 
out a sealed document and then he was accredited 


representative of this Government at the court 
of St. James's. A man might say that he was 
God's messenger — and God has the right and 
authority to send His messengers — nevertheless 
he is not God's ambassador unless he comes with 
this Book as his signed and sealed authority, 
sealed by the Holy Ghost. When he presents 
that, he is God's representative to this world 
and he can preach with authority. He is a 
fakir if he tries anything else. We have had 
a large amount of difficulty in America from 
foreign immigration. We have had u large 
amount of blessings — perhaps most of our an- 
cestors came across the seas; perhaps some of 
you came across the seas — but we have had our 
perils; and we have never realized them quite as 
much as we do to-night. We are conscious now 
that there is so much of traitorism, hidden traitor- 
ism; and it ought to be hunted down to the last 
single man or woman, and just as quickly as pos- 

I grant you that we ought to give our level best 
to our country at this time. I have only one son. 
I love him better than I do my own soul. He 
has already given one year to France. When this 
war first broke out, he left his college course to 
go to France. He is in the United States army 
now. I will give him. I will give my money. I 
will give my strength. I will go the limit, and I 
would to God I was a younger man and I would 
go in the trenches myself. I will not take second 
place with any single one of you for patriotism. 


I say we ought to fight this battle against barbar- 
ism, and militarism, and the rest of the devil's 
catalog, and, God helping us, we will. 

But I also say to you that we ought to make 
war, and strenuous war, and fight to a finish, 
against foreign innovation or immigration into 
our religious world. If the churches of Great 
Britain, America, and France, fifty years ago had 
fought this iniquity, this infamous thing, there 
never would have been &ny war in the world now. 
Go back to fountainhead and you will find that 
your crimson stream has its source in the rank 
German theology that has been forcing its way 
into the veins and arteries of all our religious 
life. We ought to fight it to the finish. I know 
an Italian man who had a boy that was obstreper- 
ous. Finally he ran away from home. His father 
afterwards found him and brought him before 
the court. The judge questioned him and said, 
" Don't you know that your father has the right 
to whip you!" He said, "No, sir; he is a for- 
eigner, and no foreigner can lick me. I am an 
American. ,, Well, by the grace of God, no 
foreigner can transact this unholy business with 
me. No, sir ! we will have none of it — absolutely 
none of it. The authority for our message and 
mission on this old sin-cursed earth is in the 
Christ of that Book and the Book of the Christ, 
and we stand behind it and believe it against all 
earth and hell. We will have no Pope infallible 
or otherwise, for our authority. We will have 
no German rationalism for our authority. We 


will have only the Christ of the Book for our 
authority. I hate this traitorous stuff. Yes, I 
hate it! I have seen too much of it. I see the 
abominable curse working its way now into the 
churches and in the hearts of my fellow ministers. 
I see it damning our theological seminaries. I 
hate it! I hate it! I hate the new theology as 
I hate hell, from which it came ! 


Who is He? is our question. He is the su- 
preme Authority in religion. Who is He? He 
is God in human flesh, nothing less. How do 
I know it? I know it, first of all, because He 
was the embodiment of truth and could never 
speak falsehood; and He said so. I believe Him. 
He said, "He that hath seen Me hath seen the 
Father." "No man cometh unto the Father but 
by Me. Before Abraham was, I am. I and My 
Father are one." When He heard from the lips 
of other men the statement that He was God, 
He never rebuked them, He never objected to it. 
When Peter said, "Thou art the Christ, the Son 
of the living God," our Lord commended it as 
the greatest of all truths. "On this rock," He 
said, "I will build my church; and the gates of 
hell shall not prevail against it." When Thomas, 
after the resurrection morning, looked into His 
face once more, and said, "My Lord and my 
God," Jesus accepted it. I am not giving any 
foolish nor false interpretation to Scripture. I 


am reading it, and I am believing it with more 
emphasis than I believe anything else. 

I was down in North Carolina a week or two 
ago, and an old colored educator down there told 
me that the scripture expositions of some of the 
negro preachers were very, very strange. He said 
that a friend of his in that town saw a negro 
minister reprimanding a lot of little negro boys 
who were out in the street, playing marbles. He 
walked up and said, "What is the matter! " "I 
was just telling these boys about their sins — 
trying to keep them from committing sin." 
"Why, boys have got to have exercise," he told 
him, "and play — you don't think there is any 
harm in playing marbles, do you?" The colored 
preacher replied, "You don't understand the 
Scriptures, Don't the Bible say, 'Marble 
(marvel) not?' " 

Some of my new theology friends have given 
Scripture exposition just as ridiculous interpre- 
tation as that, taking the simplest statements 
from the lips of Jesus, and the simplest state- 
ments in the Book, and misstating them, and 
misrepresenting them, and trying to read them 
out or read something into them that is not 
there — instead of reading them in a commonsense 
fashion and believing them. I believe what 
Christ said about Himself, and He said that 
He was God in human flesh. I believe it be- 
cause He said to some other people, and He 
is saying to us, If ye cannot believe My words, 
"believe Me for the very works' sake"; and that 


life of His was covered with manifestations of 
the supernatural. 

In 1832, Charles Darwin made that famous trip 
of his around the world in the ship Beagle, He 
stopped, or tried to stop, on the coast of Terra 
del Fuego. In his record of that visit, he said 
that that was the most savage spot his eyes had 
ever rested on, and that he could not put the 
practices of those barbarians and cannibals in 
writing. It was impossible to describe what he 
saw with his own eyes. The British Admiralty 
ordered that no ship should ever stop there again. 
One morning — early morning — by the side of a 
bridge in England, at one of the abutments, they 
found a baby wrapped only in newspaper — no 
father, no mother, as known. It was St. Thomas' 
Day, so they called the baby Thomas, and as they 
found him by a bridge, they called him Bridges. 
He was Thomas Bridges. They put him in the 
almshouse. He stayed in the almshouse all 
through his boyhood and young manhood, and 
under that kind of environment he was educated 
and brought up. The years passed, and one day, 
one wonderful day, this same Christ — God in 
human flesh — came into those almhouse yards, 
reached down His pierced hand, took hold of that 
(it is almost unbelievable), took hold of that 
pauper's hand, made him kingly and touched him 
with the divine. Then that regenerated soul made 
his application to the English Missionary So- 
ciety, and they sent him to Charles Darwin's 
cannibal-savage land. Christianity, is always 


heroic, and never afraid. The scientist Darwin 
had said he would never again put foot on that 
savage territory. Even the British Admiralty 
said, Don't venture on that soil; but the mission- 
ary said, I am going to bring Christ even to the 
savages. He struggled on, with the help of the 
Spirit of God; it was most heroic, miraculous. 
He gave them a language, and before he passed 
into glory, he had given them the entire Bible 
in that language that he first gave them. There 
is no longer a cannibal in that part of the world ; 
the whole of Terra del Fuego was revolutionized. 
Charles Darwin contributed to the Missionary 
Society in recognition of this miracle. I challenge 
you to answer, and I challenge the world to an- 
swer, What is the explanation of that miracle — 
multiplied by ten thousand more that my Lord 
has transacted on this old earth — if He was not 
God in human flesh? I know He was divine, be- 
cause of what He did. I know He was the Son 
of God — God in human flesh — because of per- 
sonal experience. Oh, memory sometimes is 
sweet! But alas, alas, there are bitter drops in 
the cup. I had to stand with a man in New York 
City by his wife's bedside when she was passing 
away from this life and home, leaving him in his 
young manhood, leaving that beautiful home and 
two beautiful little girls. And she was a picture 
— a perfect picture — a beauty in form, and 
feature, and character. I stood by his side and 
held his one hand as she was breathing out the 
last remnant of life. There were red flushes on 


her cheeks after the last breath was gone; her 
cheeks .seemed red in the ca-sket. You could not 
believe :she was dead. I .saw him reach up his 
other hand and say, "Lord Jesus, Lord Jesus, 
I love you just the same"; and I saw Christ 
reach down and take hold of that smitten man's 
hand and hfold him up by His 'divine grace. It 
was wonderful. Six weeks after that, he was 
crossing the great prairie -at midnight, out West, 
on a sleeper. Unable, in his agony, to sleep, the 
moon shining through the window on to his berth, 
there he lay on his back. Twelve o'clock, one 
o'clock, two -o'clock; no .sleep. On that shining 
mirrored berth above him in the moonlight, this 
happened. Tears rolling down like bubbles on 
a mountain .stream, he reached up that same hand 
and asked Christ once more to take hold of it, 
and he -saw the reflection — he saw the reflection 
of his own hand coming down and meeting his 
as he reached it up. It seemed as real to him 
as that. He dropped back on his pillow, and, 
within sixty seconds, as he afterwards told me, 
he was sleeping like a babe on its mother's 
bosom. Jesus Christ reached down His pierced 
hand .and took hold of my friend's hand that night- 
on the Western prairie, and put him to sleep like 
a mother puts her baby to sleep. Don't talk to 
me about that being merely human! He is God 
in human flesh, and we know it by experience. I 
have reached out my hand, too, through the dark- 
ness and He has clasped it with loving pressure, 
and I know it. No man can take that from me. 


I am here ; you know I am here. My friends are 
here. I touch them and I know them; yes, I 
know that. I am here — I am absolutely sure of 
it. But I will tell you something else. There is 
Another here, and His presence is just as real 
as my own. He is here on this platform. I know 
He is here; and some glorious day — oh, how I 
wish I would never get back to Boston! I wish 
He would come to-night — yes, He is some day 
coming — coming in that same bodily presence that 
the disciples saw on the resurrection morning — 
and with a thousand times more joy than they 
had, I shall meet Him and I shall be with Him 
for ever, and then I shall be like Him. 

I should like to get this right. I should like 
to get it right once more for my own sake, and 
for yours. I think it is the most important thing 
that we can think about, for if we are going to 
talk about the poison of German theology, then 
we need renewed emphasis and conviction, and I 
say once more that He is the supreme Authority 
in religion. He is God in human flesh, and He 
is the world's only Eedeemer. When the Tus- 
cania went down in North British waters, she was 
being convoyed by the British fleet. I am sorry 
it was so, for that British fleet has done such 
wonders for her own transports, and done such 
wonders in other directions, that I am sorry they 
had that mishap with our own American boys. 
Let me ask you if you know or realize what we 
here in America owe to that British Navy? If 
it had not been for that navy, you would know 


more about this war than you know now. 
Amongst other things, first of all, the British Navy- 
has saved the rest of this world up to to-night. 
When that Tuscania went down, do you know 
what happened! If you do, I will repeat it to 
you, for it is one of the most remarkable things 
ever known on the seas of this earth. Your 
American soldier boys were there from Wiscon- 
sin and from New England, and from North 
Carolina. When that ship was struck, the Birken- 
head order was given, and those soldiers all lined 
up in their places on deck and awaited further 
orders, and their turns with life-boats and life- 
savers, if there were any. Every single soldier 
lined up and took his place, and when that ship 
went down, it -still 'had nearly two hundred of our 
American boys standing in line. They went down 
still standing in line, and they were singing ' ' The 
Star-Spangled Banner.' ' I will fight German 
theology till the crack of doom, and if I go down, 
I'll go down with my colors flying and I'll go 
down singing, 

"In the cross of Christ I glory, 

Towering o'er the wrecks of time, 
All the light of sacred story 

Gathers round His head sublime." 

There are some things about which we may 
differ — merely secondary things — matters of 
opinion are secondary things. We are coming 
closer together — thank God for that! — we are 


coming nearer together, and this convention is an 
evidence of it. 

There are some things without which there is 
no Christianity, any more than you can have the 
human body without a heart pumping the blood 
through the veins and arteries, even to the finger 
tips. The heart is absolutely essential. The 
other things may be secondary. My little finger 
is off, but that is not essential. It is like some 
of the differences in denominational life. I might 
get along without this arm. My son over in 
France -saw at the beginning of this war a young 
Frenchman in perfect condition and yet without 
any arms, and with both legs -off at the body. He 
still retained that which was essential to the 
make-up and life of the human body. Now there 
are some things, I declare to you, without which 
there is no Christianity. There is no Christianity 
without the deity of Jesus Christ, the virgin 
birth of Christ (under the touch of God), the 
atonement of Christ on Calvary, His bodily 
resurrection, and His second coming. You can 
take that Book and throw it away for ever — 
throw it to the rubbish, and have no more use for 
it — if that is not true. It is absolutely essential. 
And by that, to-night, to-morrow, for the rest 
of life, I shall stand, and must stand, believing 
that Jesus Christ is this world's only hope, its 
only Redeemer; through His atonement for sin 
on Calvary. Yes, I must stand on that. That 
was a wonderful thing that General Foch did at 
the battle of the Marne. Recently, someone asked 


the general how he had come forth from the 
battle. He said immediately, "A miracle.' ' 
When this war is written in history, that may be 
the decisive battle. He said, "A miracle." Then 
he pointed up dramatically and said, "The good 
God. For," he said, "the flower of the German 
army — sixteen deep — an iron wall — stood against 
poorly prepared Frenchmen only fonr deep at 
the Marne." And do you remember what hap- 
pened? I don't wonder that Foch was made com- 
manding general. At the Battle of the Marne, 
General JofTre sent word to General French to 
advance. General French, with that splendid 
British Army, sent word back, "I am sorely 
pressed -and must have support." When Foch 
received JofTre 's order, he sent word immediately 
back, "My right has been turned; my left is rolled 
up; my center is smashed. I have ordered an 
advance all along the line." That advance all 
along the line pushed the Germans back, and 
farther back into the swamps, and at last the run 
was on for the coast. From Belgium to Switzer- 
land that line was stretched, and it has been bent, 
but, blessed be God, it has not been broken, and 
it never will be. Our religious line in the battle 
against German theology may be bent, but the 
Christian world needs to stand up heroically — 
"advance all along the line" — and, by God's 
grace, it shall never, never, never be broken. 

Who is He? I have been to hundreds of con- 
ventions. I have had the privilege and blessing 
of preaching the gospel of the Son of God to more 


than thirteen millions of people in every part of 
the world, but this is the finest audience at a 
convention that I ever saw in my life. Now — 
listen! Who is He? He is the One who went out 
into the Garden of God, picked a bouquet of the 
most beautiful flowers, and threw them down on 
this planet as a special token of His love. In 
all the valleys, and on the mountain sides, and 
in the gardens and the fence corners they blos- 
somed — the fragrant tulips and lilacs and prim- 
roses, and thousands of others. He is the One 
who walked up to an angel artist's easel, picked 
up the brush, and, with one sweep of His mighty 
hand, circled the storm-cloud with a rainbow as 
if He was running a many-colored ribbon through 
the garments of the storm. He was the One who, 
in the morning, with those same hands, pushed 
the gates open, without a creak, on their hinges, 
while the king of Day, with his royal retinue, 
drove Darkness back into its hiding, and turned 
glory over this planet, and gave us a new day. 
He is the One — He is the One — who took the notes 
of seraphs and covered them with feathers, and 
filled the forest with a chorus of ten thousand 
singers, while the angel messengers paused on 
their holy errands to listen to the music from 
another world ; and then they picked up the notes 
and carried them back home. He is the One — 
He is the One — who will sweep with His royal 
chariot across every battlefield of the world in 
triumph. He is the One — He is the One — who 
will pass in His royal garments through every 


palace hall on earth. He will swing His mighty 
scepter over every crowned head on this planet, 
while the hosts angelic and the hosts redeemed 
rend the very skies with their hallelujahs as they 
say "He is the King of kings and Lord of lords, 
and He shall reign for ever and ever and ever. 
Hallelujah !" 


Rev. P. W. Philpott 

Pastor of the Gospel Tabernacle of Hamilton, Ontario, a 

church ichich he founded and has rebuilt four times, 

doubling its capacity ivith each rebuilding. 

When the Convention Committee requested me 
to address you on "The Signs of the Times," I 
consented with some little feeling of hesitancy 
and diffidence, for this phase of the advent testi- 
mony is so vast and so important, and moreover, 
can so easily become controversial, that I would 
have liked had the task been undertaken by some 
of my brethren who I feel are much better qual- 
ified to present it than myself. 

Godly men now fallen asleep and saintly men 
living and toiling with us have, probably without 
realizing it, made it very difficult for others to 
proclaim these glorious and solemn prophetic 
truths. Moved as they have been with the 
grandeur and importance of the subject and im- 
pressed with the very large place that it occupies 
in the New Testament, they have allowed them- 
selves to be carried from their Scriptural moorings 
into forbidden waters, having forgotten, or ig- 



nored the fact, that one of the clearest revelations 
concerning the Second Coming of Christ is that, 
for the sons of men, God has left "the day and 
hour" just as uncertain, as the fact itself is 

The teachers to whom I refer are those who 
have figured out a definite date for Christ to 
appear. How anyone can dare to do this in the 
face of such declarations as those made by the 
Master Himself in Matthew 24 :26 ; Acts 1 :7, it is 
hard to understand. The amazing part of this date- 
figuring .business is, that although our friends 
have failed again and again, they keep right on at 
it. We have all known of instances where the day 
was definitely fixed. It came and went, and He 
did not appear, but undaunted, they coolly and 
confidently sit down and fix up a new schedule. 
Now I am sure that this kind of thing has brought 
nothing but discredit and harm to the glorious 
truth that they and we so dearly love. I would 
suggest that when any Bible student is tempted 
to go into the date-fixing business, that he pray 
with the Psalmist, "Lord, keep back thy servant 
from presumptuous sins; let them not have do- 
minion over me : then shall I be upright, and I 
shall be innocent from the great transgression." 

"That day and hour," "the times and the sea- 
sons" are among the "secret things" which 
"belong to the Lord our God," "which the Father 
hath put in His own power" (Deut. 29:29; Acts 
1 :7). And yet I think I should say, that the over- 
study of prophecy is not nearly so serious as the 


failure to study it at all. We must remember that 
the prophetic Scriptures were given for our in- 
struction and that God has encouraged the study 
of prophecy by a distinct benediction. This is 
especially true of the Book of Eevelation, which 
is preeminently a book of prophecy (Rev. 1:3). 

To me it is deeply significant, if not a sign of 
the times, that the interest in the prophetic Scrip- 
tures is much greater at the present moment than 
in any other period during the whole history of 
the church. The Bible is being read and studied 
as never before and the number of those who 
believe in the Second Coming of Christ is very 
rapidly increasing. 

I am also very credibly informed that the sons 
of Jacob are turning to the Old Testament proph- 
ets and seeking for light in these dark days in a 
way they have not done since the times of Ezra 
and Nehemiah. 

The Apostle Peter tells us that the prophetic 
Scripture has been given that the children of 
God may have light in just such days as these 
in which we are living (2 Pet. 2:19). Jesus told 
His disciples that His coming would fall "as a 
snare on all that dwell upon the face of the whole 
earth' ' (Luke 21:35), but we are also informed 
that His disciples are not to be surprised and 
overtaken as a thief, by that event (1 Thess. 5 :4). 
We are to have a light in the darkness and that 
light is the "sure word of prophecy." 

Now, it is not only our privilege but it is our 
duty to read in the light of prophecy the events 


that are now transpiring. Y/hen here upon earth, 
Christ upbraided the religious leaders of that day 
because while they were able to read certain 
weather signs, they were not able to discern the 
signs of the times (Matt. 16 :l-3) and in these days 
we read our weather forecasts, the signs of the 
times as to trade, stocks, markets and national 
movements, and our reading of them powerfully 
affects our business life and conduct, -and yet we 
fail to discern the signs of the times. 

Let us keep in mind that while we cannot fix 
the day for His appearing, yet the Scripture gives 
us approximate signs of the end of this age — I 
say approximate, mark you — because I believe 
that they enable us only to approximate, certainly 
not to calculate — the time of the end. 

In Matthew 24:3, we have the disciples ask- 
ing the Master a twofold question, " What shall be 
the sign of Thy coming, and of the end of the age ? ' p 
and all that follows in chapters 24 and 25, was 
given by Christ in reply to those questions, and 
those chapters should always be read in the light 
of the questions asked. 

Now in considering the signs of the second 
advent as given to us in the Scripture, we might 
classify them as Political, Commercial, Social, 
Moral, Spiritual, and National or Jewish signs. I 
shall barely mention some of these in passing and 
endeavor to emphasize the last, because it is the 
most significant. 

The Political Signs. The Master announced 
that the end time should be particularly marked 


by terrific wars of unusual magnitude and horror 
(Matt. 24:6). Here He tells us that the whole 
age from that time until He should return would 
be characterized by " Wars and Rumors of Wars," 
and we know how very literally that prophecy 
has been fulfilled. You will observe, however, 
that in this verse He tells them that "the end is 
not yet"; but in verse 7 we have just such a 
cataclysm of strife, suffering and death as we 
are now witnessing on the blood-soaked fields of 
Europe. Surely we have come to the time when 
"nation has risen against nation." And these 
"are the beginning of sorrows." Let me read 
from Luke 21:25-26. "And there shall be signs 
in the sun, and in the moon, and in the stars, and 
upon the earth distress of nations, with perplexity ; 
the sea and the waves roaring; men's hearts fail- 
ing them for fear, and for looking after those 
things which are coming on the earth: for the 
powers of heaven shall be shaken." 

Yes, we have come to this place in the history 
of the nations ; and if these are but the ' ' beginning 
of sorrows," what will the consummation bef 
Let every believer note verse 28, "And when these 
things begin to come to pass, then look up, and 
lift up your heads ; for your redemption draweth 
nigh. ' ' 

I believe that to-day there has come into the 
hearts of God's people everywhere a feeling that 
we are living in the end times, and not a few of 
us are waiting for His appearing. 

Commercial Signs. In Daniel 12 :4, we read that 


in the time of the end "many shall run to and 
fro and knowledge shall be increased. ' ' We have 
reached the age of travel and applied science. 
Millions are rushing to and fro upon the earth, 
under the earth, on the sea, under the sea, and 
through the air like eagles. I was in Southern 
California last month and they told me there that 
in that State there was an automobile for every 
twelve persons, and that by a bit of crowding 
they could take the whole state for a motor trip 
on any given day. From the poor attendance at 
the churches, I imagine that they do go on a trip 
every Lord's Day. Someone has said that the 
19th century advanced human progress more than 
all the centuries before, and that the first decade 
of the 20th century surpassed the whole of the 
19th. If this is true of the first ten years of this 
century, what shall we say of these last four 
years? Surely we have reached the very acme of 
human genius and invention. I believe that all 
this is not only a sign of the times, but it is a 
foregleam of that most glorious day which is yet 
to dawn for this world. The Scriptures call it 
"The Day of the Lord.'' It is the day when He 
shall reign from the rivers to the ends of the earth, 
and all of these instruments of destruction and 
death shall be placed in channels of blessing where 
they will be utilized for the higher purposes of His 

Social Signs. (James 5:1-8). Here we have a 
most accurate picture of conditions that charac- 
terize these very days. It is an ominous picture. 


I do not believe that these conditions prevailed 
in the days of the Apostle, but a man must be 
blind who cannot see that we are living in the 
times of which James wrote. The few own every- 
thing and control all, and even in these days of 
suffering and sorrow, selfishness and greed have 
raised their ugly heads and are fattening them- 
selves on the blood of the poor. God have mercy 
on these profiteers who make themselves rich on 
the common necessities of life while our boys are 
bleeding to death in the defence of our liberty. 

I read a little parody on one of our hymns the 
other day and it was not without point. 

"Let us gather up the sunbeams, lying all around our path, 
Let us keep the wheat and roses, give the poor the thorns 

and chaff, 
Let us find our chiefest pleasure, hoarding bounties of 

And the poor will get scant measure, and two prices have 

to pay. 
We might corner e'en the wind god, and confine him to a 

And through some patent process, we the atmosphere might 

Then we'll squeeze our little brother, when his lungs he 

tries to fill, 
Put a meter on his wind-pipe and present our little bill." 

I read in one of your morning papers to-day of 
a schoolgirl who receives from her father's estate 
$12,500 a year, and she complains that it's not 
nearly enough to meet her ordinary expenses, and 
appeals to the Surrogate Court in New York to 
have the allowance increased to $20,000. Among 
the items of expenses which she files to substan- 


tiate her claim, I noticed for manicuring, sham- 
pooing and hairdressing the sum of $3,000; for 
entertainments, dinners, and dances, $2,000; 
while she asks the modest sum of but $5,000 for 
the upkeep of her automobile, and $3,000 for other 
social duties at the school. It is this kind of sel- 
fishness and luxurious living that breeds anar- 
chism of the worst kind. It is no wonder that 
James said "a terrible day of retribution " was 
coming for such people. 

Yes, the spirit of selfishness is everywhere most 
evident. Yet I think it fair to say that we except 
from these strictures all those noble men and 
women who have come into possession of great 
wealth and are honestly striving to solve the 
problem of their stewardship, and are using their 
money for the uplift of their fellow-kind and the 
spread of the glorious gospel. 

Moral Signs. (2 Tim. 3:1-4). "Why are you 
a premillennialist ? ' ' asked a brother the other 
day, and I replied, "Because Jesus said that at 
His coming He would find the world in a condition 
similar to that of the days of Noah and Lot." We 
all know that those were days of moral midnight. 
What are the facts to-day? Are we growing 
better? Are we becoming more Godlike? Now, 
friends, many of our brethren say that we are 
improving in spite of all that is transpiring. 
Where they get the evidence of the improvement 
is a great puzzle to me. You talk about the gospel 
saving the world. I have yet to find a city or a 
town, a village or even a hamlet, that is entirely 


Christian. If we go back to the very country 
where Jesus lived and died and rose again, where 
the church had its beginning, what do we find? 
That not only is that country still in darkness and 
the shadow of death, but there is hardly a trace 
of Christianity within its borders. No, when we 
look the world square in the face, there is only 
one verdict and that is, that the very sins that 
made the judgment of Sodom a necessity, that cor- 
rupted the whole world in the days of Noah, are 
rampant and working mightily in our midst. I 
know that it is when we talk like this, the other 
fellow cries, " Pessimist' ' but we are not much 
concerned about that name. The desire of every 
man who believes his Bible is to be a "truthis!.," 
letting the world think and say what it likes. If 
the ministers of the Gospel do not know, the med- 
ical men of our country are aware of the fact that 
social conditions are most appalling, and I must 
speak with care here, for we have to-night as our 
Chairman one of America's most noted surgeons 
(Dr. Howard Kelly, of Baltimore). I sometimes 
wonder if my brethren in the ministry who oppose 
these teachings have taken the trouble to find out 
what grotesque and mischievous things are being 
preached in the name of Christ, these days — how 
that Spiritism is spreading at an alarming rate. 
This is especially so in England since the war. 
I fear that many of my brethren do not realize 
the magnitude and menace of this movement. It 
is essentially a doctrine of demons (1 Tim. 4:1-3; 
Rev. 16:14). It is the recrudescence of thos' 


frightful forms of evil that made the Flood a 
necessity (Genesis 6:2-5), and also brought de- 
struction to the Canaanites (Numbers 13:33). 

Spiritual Signs. (2 Peter 2 :l-2) Dr. Cortland 
Myers has spoken of these, but I would like to 
say it seems to me that we are rapidly coming to 
the place where the man who believes in the fun- 
damental teaching of the Scriptures, such as sal- 
vation only through faith in the sacrificial work 
of Jesus Christ, the Virgin Birth, the Resurrec- 
tion, Ascension, Second Advent, will be looked 
upon not only as a back number, but as a fanatic, 
if not a heretic. 

Last evening, Dr. Riley was talking about the 
evils of Christian Science and other kindred cults, 
but I can tell you of something that is 
more dangerous and a thousand times more sad, 
and that is, when a Methodist, Baptist, or Pres- 
byterian minister stands up in pulpits that were 
founded by men who sacrificed and suffered for 
the truths which these men now ridicule and deny. 
I tell you, brethren, God is not going to wink at 
this apostasy, and there are many who think with 
Dr. Myers that German theology has a great deal 
more to do with the judgment that has now fallen 
upon Christendom, than some people suppose. 

I was simply amazed the other day on reading 
a statement made by a professor of a prominent 
university. This learned Doctor is a bitter oppo- 
nent of all who believe in the premillennial coming 
of Christ and not being able to answer the argu- 
ment from the Scriptures, he resorts to the base 


method of arousing prejudice against the lovers 
of this truth by accusing them of being traitors 
to their country. I will read what the professor 
has said: "Two thousand dollars a week is being 
spent to spread this doctrine (the doctrine which 
we are preaching in this Convention) . Where this 
money comes from is unknown, but there is a 
strong suspicion that it emanates from German 
sources; in my belief this fund would be a prof- 
itable field for government investigation." All 
this from a man who is supposed to be a scholar 
and a Christian gentleman. This university pre- 
tends to be right up-to-date, in fact a little ahead 
of the rest of us, but here is a professor of the 
Divinity School of that institution resorting to 
the most cowardly method of misrepresentation, 
worthy only of the dark ages. 

If the professor desires to know where the 
money comes from to spread these truths, I can 
tell him very frankly. It is given by men and 
women who "love His appearing.' ' These Second- 
Coming people are great givers ; for instance, this 
Conference will incur considerable expense; yet 
not a collection is being taken, because the Com- 
mittee has underwritten the entire amount. I 
happen to be the pastor of a church made up 
almost entirely of working people. That church 
supports twelve missionaries on the foreign field, 
in addition to all its home activities, without ever 
resorting to any questionable methods of raising 
money — in fact everything is given voluntarily. 
We not only look after the interests of the church, 


but I think if you care to investigate, you will find 
that we keep up our end for patriotic purposes 
during these days of our country's trial. Besides 
that, we have over three hundred men from the 
congregation in France at this very hour. Four 
of these happen to be my own sons, and I also 
have the honor of having a daughter a Ked Cross 
nurse. Surely the -aforesaid professor must have 
been very desperate when he made that statement. 
Personally, I would suggest that the theology of 
the university he represents might furnish a 
better field for the government investigation, for 
a great many thinking men have felt that this 
second-hand German theology which is being re- 
tailed by that institution is very largely respon- 
sible for the conditions of to-day. 

The Apostle Peter tells us that "there shall be 
false teachers among you, who privily shall 
bring in damnable heresies, even denying the 
Lord that bought them . . . And many 
shall follow their pernicious ways; by reason 
of whom the way of truth shall be evil spoken 
of" (2 Pet. 2:1-2). I believe that we have come 
to this time. Paul makes it plain that the "last 
days" will be marked by an apostasy. "The 
Spirit speaketh expressly, that in the latter times 
some shall depart from the faith. ' ' That is what 
a great number of our preachers have done, and 
the result is, to-day we have a form of godliness 
without any power. Whoever heard of a soul 
being saved through the preaching of the New 
Theology? If you want to see men and women 


turned from sin to righteousness, you must go 
where they believe and preach the old Book. The 
gospel is the power of God unto salvation. 

The other day, one of these up-to-date men 
asked what I should do if one of our young college 
men came to me regarding the first three chapters 
of Genesis. "Why," I said, "I should ask him 
if he understood the third chapter of John." 
"What has that to do with it!" he replied 
"Why, everything — if a man has come to an un- 
derstanding of the third chapter of John's Gospel, 
to my mind he will not have much trouble with the 
first three chapters of Genesis." "But now, hold 
on ! ' ' said my friend. ' ' If your child was ill with 
diphtheria and the physician was about to treat 
the little one with the Old School method by 
which thousands of children died of that disease, 
would you not insist that he treat the child with 
the up-to-date anti-toxin treatment?" "But," 
said I, "brother, the analogy will not hold 
here. Supposing that under the old treatment 
no one ever heard of a baby dying, while under 
the new, no one ever heard of a baby being saved, 
would I not say in that case, if the doctor at- 
tempted the new method, 'Hold on, friend! You 
try that on your own kid?' Just give me the old 
thing by which babies are always saved." 

If one of these New School men desires a revival 
or anything like a spiritual awakening, he is 
obliged to call a man who still believes and 
preaches the great fundamental truths of the 


National or Jewish Signs. There have been 
times in the past when the political, social, and 
moral signs were very similar to what they are 
to-day, but there never has been a time for the 
last two thousand years when all these signs were 
manifest at the same time. The Jewish sign has 
only recently been hung out, and that is why we 
feel the others are so deeply significant. (Matt. 
24.) He spake a parable of a fig-tree. A little 
time before this, He had cursed the fig-tree be- 
cause of its barrenness, and that tree withered. 
Undoubtedly the application is to the Jewish 
nation. He told that nation that it was to be 
scattered among all the nations of the earth and 
that their land was to be desolate until the time 
of the end, but over and over again we are told 
that the people are to be gathered back to that 
land again. Surely no one could possibly doubt 
this who has listened to Dr. James M. Gray during 
this Conference. The valley of dry bones in 
Ezekiel 37 is a type of the nation Israel. The 
fig tree typifies the same people. The " bones' ' 
are coming together before our very eyes and the 
"fig tree" is surely budding. We must be blind 
indeed if we cannot see this. 

Since I have been in my present pastorate, the 
first national council of the Jewish nation has 
been held. Think of it — for 2500 years without 
a king or leader, and for nearly 2000 years with- 
out a country, scattered and peeled, hated of all 
nations, and yet, they have survived and thrived, 
they have never been swallowed up by any nation. 


If any nation attempted it, it soon followed the 
example of Jonah's whale. Since the founding of 
the Zionist Society in 1896 the Jewish nation has 
made its presence felt in a manner that is nothing 
short of marvelous. If I had the time, I could 
show that as legislators, educators, and financiers, 
they are represented out of all proportion to their 
numbers. We hear a great deal about patriotism 
these days, but I do not think that there is any 
patriotism equal to that of the orthodox Jew. For 
nineteen centuries they have been out of their 
land, but ever longing for home. I tell you, 
friends, it is God that has fostered that love of 
home in the heart of this nation. We have all 
heard of sacrifices being made for country since 
this war began, but I do not think that many have 
equaled the sacrifice of Dr. W. E. Weizmann, the 
Russian Jew who having discovered or invented a 
certain chemical essential to the manufacture of 
munitions, the lack of which in the crisis of the 
war was more serious than will ever be known, 
handed the formula over to the British Govern- 
ment. This chemical was worth millions to that 
government, and they would have been willing to 
have paid any sum Dr. Weizmann might have de- 
manded ; but he gave it and then gave himself to 
oversee its manufacture, asking but one thing, viz., 
that the British Government would favor the re- 
establishment of his people in the land of 

The Jew loves money, but here is a proof that he 


loves his nation and the city of the Great King 
more than he loves gold. 

I could wish that my brethren in the ministry 
who oppose this teaching would take up their 
Bibles again and read those prophecies of the re- 
gathering of Israel in the light of what is now 
transpiring. I am sure you would see that the 
Lord is turning again to His people Israel and 
that the Times of the Gentiles are just about full. 
The fig-tree is budding. God has hung out this 
Jewish sign and He said, "When ye shall see all 
these things, know that it (He) is near, even at 
the door." 

I would not have dared to bring to you to-night 
these moral signs, these political signs, these spir- 
itual signs, were it not that God has already hung 
out the Jewish sign. There are other times in the 
period of the history of the world since Jesus went 
away when moral conditions were bad and these 
are similar, but is it not a remarkable thing that 
never since the day that Jesus Christ was here on 
earth, was there such a combined movement on 
the part of the Jewish people. The flesh is coming 
upon the bones, and I believe some of these days 
they will be back in their land. How else can you 
account for this movement among the Jewish 
people? I have a Bible class and we are study- 
ing Kevelation. We have had all the way from 
800 to 1200 every Friday night. We take an offer- 
ing once a month. Twice we have taken up offer- 
ings and given it to our Jewish friends for relief 
work. One time the class gave them $300.00. 


When I took the offering to the rabbi, he said, 
" Preacher, I think this is the first time on record 
since the Christian church was founded that there 
has been an offering taken especially for Jewish 
relief. There always was some evangelistic string 
attached to it." I told him that we were just 
giving him this money to feed his poor and take 
care of the children. They had a convention and 
to show a vote of thanks, they honored me by 
asking me to give an address. I went to the 
convention. They had rabbis from New York, 
they had rabbis from other cities, and I didn't 
know what in the world I was going to say. "I 
was among the rabbis," and I'm an Irishman, or 
rather I am a Canadian. I was there among 
these rabbis. I didn't know what in the world 
I was going to say. They talked in Yiddish and a 
New York rabbi told how the Jews were going 
to be back in their land and about the declaration 
of the British Government. I got my cue and 
began by saying, "Brethren, you are going to 
have the land; it is your land; God has decreed 
it. Your prophets have prophesied that you are 
going back. It looks to me as if the door is 
opening and you are soon to be there. The flag 
of Judah is going to float again over the city of 
David." They jumped to their feet and they 
hugged each other, and some of them took off 
their hats and threw them in the air. I never was 
so affected in my life. You talk about patriotism. 
You know some people tell us that we should not 
be patriots. When the war broke out up there 


in Canada, some of my church members criticized 
me, some of them left my church because my boys 
went to the war. One man wrote me a long letter. 
He said, " Preacher, why is it you, as a Christian 
believing in the New Testament, think more of 
the British nation than of the German nation V 
and I read his letter to my people; I thought 
they ought to know. I said, "He wants to know 
why I think more of the British nation than I do 
of the German nation.' ' I said, "He had as well 
have asked me why I thought more of the Phil- 
potts than I did the Joneses.' ' I said, "The 
Joneses may wear better clothes than the Phil- 
potts and they may live in better houses, but the 
Philpotts for me, if you please !" 

"Breathes there a man with soul so dead 
Who never to himself hath said 
This is my own, my native land?" 

Jesus loved his own city, but when he beheld 
His city, He wept over it. Paul was a patriot. He 
said, "I could wish myself accursed for my breth- 
ren, my kindred. ' ' You see, beloved friends ? And 
when I saw those Jews, think of it, hugging each 
other, after their forefathers had been away from 
that country 2000 years, what in the world ever 
put that longing in their hearts for their land? 
God put it there. Their faces are turned back 
toward the Holy City. Jesus said, "Now learn 
a parable of the fig-tree; When her branch is yet 
tender, and putteth forth leaves, ye know that 
summer is nigh: so ye in like manner, when ye 


shall see all these things, know that it is near, 
even at the doors." We are living in the end 
time. The time seems to be nearly here. May 
the Lord God help us to go out of this building 
with solemn hearts ! The night when I first got 
this truth, — when I listened to Rev. Arthur T. 
Pierson and Rev. A. J. Gordon conduct a conven- 
tion years ago, I got my view point changed. My 
whole life changed. I was preaching His truth 
quite a bit at first and one night as I was going 
to my bed I heard my daughter Grace moving 
in her cot and I went into her room and she was 
awake. I said, ' l Grace, why are you not asleep ? ' ' 
She said, "Father, I was lying here wondering 
if Jesus might not come. ' ' I thought, ' ' I have ter- 
rified this child.' ' She said, "Father, do you 
think He will come to-night ?" and do you know 
what I found out, that while I couldn't say the 
hour nor the day when He will come, I could not 
tell the hour or the day that He wouldn't come. 
I did not dare say to that child, "No, He will 
not be here to-night." I said, "Grace, He might 
be here, what then?" I'll never forget her little 
face. It was aglow. She clapped her little hands 
and said, "Oh, Daddy, wouldn't it be lovely?" 
I say, "Come, Lord Jesus, come quickly." When 
I think of my boys, all those I love and those who 
are lying beneath the poppies of France, I say, 
"Come, Lord Jesus, and take the scepter and 
reign. Come and cover the face of the earth with 
righteousness and peace. Come, Lord Jesus." 


In opening the Conference sessions for Thurs- 
day — Memorial Day and the day set apart by the 
President for public humiliation, fasting and 
prayer — Mr. Charles L. Huston, Chairman, said: 

In view of news received this morning, and in 
view of this day which is set apart as Memorial 
Day; and, further, the call of our President to 
spend not only to-day but all this week in humilia- 
tion and prayer before God; it seems proper to 
read the President's proclamation as a pre- 
liminary to the devotional hour which will be in 
that direction. When Israel of old, hard beset 
by their enemies, humbled themselves before 
God and confessed their sin, turning to Him 
for help, the full victory came. When, in 
our revolutionary war in the beginning of this 
country's history, President Washington bowed 
the knee before God in prayer, only then did the 
victory come. When did the tide turn in our fear- 
ful civil war? Only when President Lincoln 
issued a proclamation calling on the nation for a 
time of humiliation and prayer, and that call was 
responded to by the country, did the tide turn 
in that fearful catastrophe. Let us hope that the 
confession of sin and prayer for victory of this 
day, set apart by our nation and probably ob- 
served throughout all the countries that are joined 
with us in this fearful clash, may turn the tide 
of battle. I will now read the proclamation : 


By the President of the United States 


Whereas, The Congress of the United States, 
on the second day of April last, passed the fol- 
lowing resolution: 

"Resolved by the Senate (the House of Repre- 
sentatives concurring), That it being a duty pe- 
culiarly incumbent in a time of war humbly and 
devoutly to acknowledge our dependence on 
Almighty God and to implore His aid and pro- 
tection, the President of the United States be, 
and is hereby, respectfully requested to recom- 
mend a day of public humiliation, prayer, and 
fasting, to be observed by the people of the United 
States with religious solemnity and the offering 
of fervent supplications to Almighty God for the 
safety and welfare of our cause, His blessings on 
our arms, and a speedy restoration of an honor- 
able and lasting peace to the nations of the 

And whereas, It has always been the reverent 
habit of the people of the United States to turn 
in humble appeal to Almighty God for His guid- 
ance in the affairs of their common life ; 

Now, therefore, I, Woodrow Wilson, President 
of the United States of America, do hereby pro- 
claim Thursday, the thirtieth of May, a day 
already freighted with sacred and stimulating 
memories, a day of public humiliation, prayer, and 
fasting, and do exhort my fellow-citizens of all 


faiths and creeds to assemble on that day in their 
several places of worship and there, as well as in 
their homes, to pray Almighty God that He may 
forgive our sins and shortcomings as a people and 
purify our hearts to see and love the truth, to 
accept and defend all things that are just and 
right, and to purpose only those righteous acts 
and judgments which are in conformity with His 
will ; beseeching Him that He will give victory to 
our armies as they fight for freedom, wisdom to 
those who take counsel on our behalf in these days 
of dark struggle and perplexity, and steadfast- 
ness to our people to make sacrifice to the utmost 
in support of what is just and true, bringing us 
at last the peace in which men's hearts can be at 
rest because it is founded upon mercy, justice, 
and good-will. 

In witness whereof I have hereunto set my 
hand and caused the seal of the United States to 
be affixed. 

Done in the District of Columbia this eleventh 
day of May, in the year of our Lord nineteen hun- 
dred and eighteen, and of the independence of 
the United States the one hundred and forty- 

By the President, 
Eobekt Lansing, 

Secretary of State. 

Rev. W. W. Rugh conducted a devotional ser- 
vice at this time, reading Psalm 24 and Habakkuk 


3:17-19, and commenting thereon. The Confer- 
ence was led in prayer by Rev. R. T. Ketcham. 

After the singing of " Break Thou the Bread 
of Life," Dr. Harris H. Gregg delivered an ad- 
dress on the subject, 

Rev. Hakris H. Gregg, D.D. 

"Behold, I show you a mystery: we shall not 
all sleep, but we shall all be changed, in a moment, 
in the twinkling of an eye, at the last trump : for 
the trumpet shall sound and the dead shall be 
raised incorruptible, and we shall be changed. 
For this corruptible must put on incorruption, and 
this mortal must put on immortality" (1 Cor. 

"But I would not have you to be ignorant, 
brethren, concerning them which are asleep, that 
ye sorrow not, even as others which have no hope. 
For if we believe that Jesus died and rose again, 
even so them also which sleep in Jesus will God 
bring with Him. For this we say unto you by the 
Word of the Lord, that we which are alive and 
remain unto the coming of the Lord shall not 
precede them which are asleep. For the Lord 
Himself shall descend from heaven with a shout, 
with the voice of the archangel, and with the 
trump of God: and the dead in Christ shall rise 
first: then we which are alive and remain shall 
be caught up together with them in the clouds, to 
meet the Lord in the air : and so shall we ever be 


with the Lord. "Wherefore comfort one another 
with these words' ' (1 Thess. 4:13-18). 

The Word of God is the only thing standing to- 
day. It alone abides when sin has brought in 
death. In righteousness it curses the unbelief of 
Cain, and, in grace, blesses the faith of Abel. It 
buried Babylon, and will yet build Jerusalem 
again. It was true though Christ was in the 
manger, when Caesar ruled the world. Therefore 
the cross of Christ is mightier than the crown of 
Caesar. Israel impaled itself on the cross of 
Christ for these centuries of suffering. His Word 
alone will take them off, and end their sufferings. 
The world to-day is impaled upon its rejection 
and crucifixion of God's Word, and, therefore, like 
Israel, hangs, bleeding and helpless, on the cross 
of Christ. The Word of God alone will come to 
their help, who cannot save themselves. The 
Roman Empire, through Pilate, ordered that 
Christ's legs be broken on the cross. But for a 
thousand years the Word of God had said that 
not a bone of His should be broken. He Himself 
was dead, but His Word stood; not Pilate's. See- 
ing that Christ was dead, the soldier decided that 
it was not necessary to break His legs, and that 
he would simply pierce His side. The Word of 
God, which he did not know, controlled the soldier 
in that decision. Pilate did not order that Christ 
be pierced. But the Lord had said, in His 
prophecy, "They shall look upon Me whom they 
have pierced" (Zech. 12). 

The Word of God alone stood that day. Every- 


thing else went to pieces. Everyone else but 
Christ was confounded. So to-day. The Word of 
God alone enables us to be undeceived by what 
man is saying, undismayed by what he is doing, 
and undisturbed by what he is reaping. ' ' For My 
thoughts are not your thoughts, neither are your 
ways My ways, saith the Lord. For as the heavens 
are higher than the earth, so are My ways higher 
than your ways, and My thoughts than your 
thoughts. For as the rain cometh down, and the 
snow, from heaven, and returneth not thither, but 
watereth the earth, and maketh it bring forth and 
bud, that it may give seed to the sower, and bread 
to the eater; so shall My Word be that goeth 
forth out of My mouth: it shall not return unto 
Me void; but it shall accomplish that which I 
please, and it shall prosper in the thing whereto 
I sent it" (Isa. 55). 


Creation is God's unwritten Word. The Bible 
is God's written Word. The Lord Jesus is the 
living Word. Creation was a preparation for 
man. In its typical forms it was a prophecy of 
man's creation and coming. In its symbolism it 
is a parable of all the great fundamental truths 
of the Word of God. Its adjustments reveal 
God's purposes. Its progressive orders and 
periods unfold God's program. Creation is God's 
preface to His Word. It is so found in the Scrip- 
tures, in the first chapter of Genesis. Creation is 


a veiled revelation of redemption, and a prophecy 
of the new creation. It is the tabernacle of the 
Most High, foretelling that the Word that was 
God, by whom all things were made, would taber- 
nacle among us, and that, thus, we would " be- 
hold His glory, the glory of the only begotten of 
the Father, full of grace and truth' ' (John 1). 

There are seven days (Gen. 1) mentioned in 
connection with the creations of God. The earth 
had become a chaos. "When" and "why" are 
not essential here. Darkness and the deep cover 
the earth. God works from darkness to light, and 
from death to life. The Spirit of God brings in 
light the first day. But the light fades and the 
night comes, and one might have thought that 
light had failed and God had plunged earth back 
again into perpetual darkness. 

But the darkness again is driven back -by the 
dawn of the second day, when God brings in some- 
thing more than on the first day. And this day 
does not last, but is turned into night. But in 
God's order and program He brings in the third 
day with its resurrection message: the earth 
comes up out of the water, and vegetation out of 
its grave. But vegetation does not finish God's 
program. Another night; and when the fourth 
day comes God is garnishing the heavens, as if 
He had left the earth. Following the next night 
comes the .sixth day, and God creates the animals, 
and then, in counsel, creates man in His own 
image, to manifest God, and be over the works of 
His hand. But man's day, too, ends in darkness; 


and then comes the seventh day, with no mention 
of succeeding night, for it is the rest, and day, of 
God. It was towards this nightless day that God 
had been working from the first. While God thus 
worked, and thus revealed His purposes and 
methods in His calendar of creation, God had in 
mind a greater work: the finished wbrk of His 
Son, on which He would build His new creation, 
and through which He would accomplish His 
eternal purposes, and abide with His redeemed in 
an unbroken rest, unto the ages of the ages, in 
a glory above all His glory displayed in any other 


Let us take a brief summary of the Bible as the 
background for the proper setting of our subject, 
"What is to Become of the Church !" 

"In the beginning God created the heaven and 
the earth," and the last thing that He created 
was man. God made man a trinity. God said, 
"Let Us," not "let Me"; "let Us make man in," 
not "My image," but "Our image." God made 
him a trinity : spirit, soul and body : three natures 
in one person : one person in three natures. The 
Bible is the only book that unveils man to his 
veiled, sinful heart. The sinner has no capacity 
to unveil himself, nor to unveil God. God was 
veiled even by the humanity of Christ. When the 
veil — that is to say, His flesh — was rent by His 
death on the cross, His glory was revealed to eyes 


anointed by the Word of God. When Peter con- 
fessed : ' ' Thou art the Christ, the Son of the living 
God," the Lord Jesus answered: " Flesh and 
blood hath not revealed it unto thee, by My Father 
which is in heaven.' ' It is the same to-day. 
Christ is always exposing sinners to themselves, 
and where they submit to their unveiling, through 
His Word, He exhibits the glory of His own Per- 
son, and the grace of His salvation. "For the 
Lord God is a sun and shield." Those who 
submit to the light of His Word being poured 
upon their darkness, He shields. To such "the 
Lord will give grace and glory." If the world 
would submit to the exposing light of God 's Word, 
there would be no darkness and unbelief in the 
world. There can be no darkness where the sun is. 
Adam became, through sin, what .the earth had 
once been (Gen. 1:2) a chaos, covered with dark- 
ness and buried in depths, from which alone the 
Spirit of God can deliver, by bringing light and 
producing resurrection life. In righteous disci- 
pline God turned Adam's dominion into a chaos, 
that he might live daily in a parable of his own 
condition. Because of man's sin, nature is as 
much out of gear as man. Man cannot throw 
light upon himself any more than he can upon 
nature. All light comes from the heavens. Man 
can no more straighten out himself than he can 
straighten out nature. He can no more stop wars 
and rumors of wars than he can stop pestilence, 
famine and earthquakes, while Satan is loose and 
man, like him, remains a murderer and a liar. In 


all recorded history there are less than thre6 hun- 
dred years when there is no record of war. Only 
He who can calm the storm on the sea of Galilee, 
is able to make "wars to cease unto the end of the 
earth." Only a confederation that can stop earth- 
quakes can stop wars. 

When man became a chaos and turned the earth 
into a chaos, God's plan did not have to be 
changed. Before He created the heaven and the 
earth, God planned that a Man, not an angel, 
should be over His works. But He planned that 
His Son should be that man (Eph. 1). God did 
not immediately send His Son into the world to 
become Man, when the first man sinned. God 
waited in order to give man a long chance to show 
what he became, when he became a sinner. All 
of human history up to the time of the crucifixion 
of Christ, "the Second Man," was a display of 
what man had become as a sinner. In the sight 
of God man's history ceased when he killed God's 
Son. God expects nothing further from him. 
From henceforth man is described as being him- 
self dead in trespasses and sins; while from the 
third day Christ is announced as risen from the 
dead and -alive for evermore. Therefore all of 
God's expectations for man are in Christ risen 
from the dead. As risen from the dead Christ is 
called "the Last Man." As such He is the final 
thought of God for man. This last, risen Man is 
the man God had in mind when He created the 
first man. We have never seen a man, and never 


shall, until we see Jesus Christ our Lord and 

Christ carried the name of "man" entirely to 
the glory of God during "the days of His flesh.' ' 
Then He displayed it upon the cross. Then in 
forty days of resurrection He unfolded its new. 
and eternal glories. Now the throne of God's 
grace, in the glory, is its home, and the power of 
its ministry. He is the Pattern of every redeemed 
one. "We shall be like Him"! Disappointed in 
ourselves and in things around us, we can at any 
time look up, through His Word, and see sitting 
on God's throne God's Pattern and Pledge of 
what we shall be. Think of that! 


As risen from the dead Christ is not only "the 
Last Man," but He is the first-begotten from the 
dead, "the beginning" of the new creation. The 
work of His new creation is going on, with Him- 
self in heaven and the Holy Spirit here on earth, 
in His calling to Himself a heavenly people out 
from among all nations, while Israel, His earthly 
people, is scattered among all nations. This is 
His church, His body and His building, every 
member of which is a "new creature in Christ 
Jesus." But earth is to be the sphere of His 
glories, as well as heaven. For He is to have His 
glories where He had His sufferings. For He is 


the risen Son and Heir of David as well as the 
sacrificed, and risen, Heir of Abraham. When 
He has completed His church and completed its 
salvation by resurrection, and translated it to 
heaven, He must needs return to bind Satan and 
cast him into the pit, to redeem and restore Israel 
to Himself and their land; to establish God's 
throne, in the house of His father David, in 
righteousness and peace in the earth; to redeem 
nature from its curse and groanings, in this " re- 
generation " ; and to fill the earth with His glory 
that once filled the most Holy Place of the Taber- 
nacle, and the Holy of Holies of the Temple. His 
kingdom over the earth will share in the glory of 
His new creation. But even this is not final. For 
after it He creates the new heaven and the new 
earth, and returns the kingdom to His Father, 
that God, then and there, may be all in all. In 
the first creation, God begins it with a heaven and 
earth, and finishes it by creating a man, Adam, 
in His own likeness. In the new creation, Christ, 
"the Last Man," risen from the dead, is the be- 
ginning of it ; and the end of it is a new heaven 
and a new earth. Satan will not be there ; neither 
sin, nor death, nor pain. "And there shall be no 
night there"! The Bible begins and ends with 
God! As it then begins with the creation of 
heaven and earth, the Bible ends with the creation 
of the new heaven and earth. God's plan for His 
church is, therefore, not His plan for Israel, nor 
is it His whole plan for the earth. His church 
was the theme of God's counsels and eternal pur- 


pose, but it is only a segment in the circumference 
of His revealed Word. 


As God had seven days (Gen. 1) in connection 
with this creation, so, in "the feasts of the Lord," 
we have revealed to us the seven days of His new 
creation: God's Calendar of human history. In 
all of these feasts God has in mind, and is work- 
ing towards, the day of God, the sabbath that re- 
mains for the people of God, in the new heaven 
and earth. The feasts tell out the methods and 
stages of its accomplishment. Only God can tell 
us the day in which we live. 

Four of these feasts are in the spring: Pass- 
over, Unleavened Bread, First-fruits and Pente- 
cost. Three are in the autumn: Trumpets, Day 
of Atonement and Tabernacles. Three of them 
were linked together — Passover, Pentecost and 
Tabernacles — as being the three days when all the 
men of Israel must be at Jerusalem. 

Passover is the first feast. The death of Christ, 
"the Lamb of God," is the foundation of redemp- 
tion and of the new creation. The cry of Christ 
on the cross rent the veil of the temple, the rocks 
of the earth, and the graves of the saints. His 
death was God's judgment upon sin and the crea- 
tion ruined by it. But His death was also God's 
immovable foundation for His new creation which 
can never be ruined. Christ died at Passover. 

The Feast of Unleavened Bread was the second 


feast, and was inseparably connected with Pass- 
over. Leaven represents sin and error. As there 
was no sin in Christ, He is the Unleavened Bread 
of God's household. He who is our salvation is 
also our spiritual food. He feeds us upon Himself 
in His Word, and always makes His redeemed 
people holy, like Himself. 

The Feast of First-fruits is the third. It was 
the day following the Passover Sabbath, and was 
therefore one of the days of the Feast of Un- 
leavened Bread. On it Christ rose from the dead, 
"the first-fruits of them that slept.' ' Eedemption 
is completed in resurrection, and holiness is the 
power of a risen life. 

Fifty days after the Feast of the First-fruits 
came Pentecost, another feast of first-fruits and 
the fourth and last of the spring feasts. On the 
day of Pentecost the Lord Jesus in heaven bap- 
tized His apostles and disciples in Jerusalem with 
the Holy Spirit sent down from heaven. The Holy 
Spirit gathered to Christ that day three thousand 
souls out from many thousands gathered from 
the ends of the earth in Jerusalem. It was his 
first-fruits from among the nations. That is all 
that the Holy Spirit gathers while our Lord is 
having His Feast of Pentecost. For Pentecost is 
not God's autumnal harvest. His church is His 
first-fruits, His out-gathering from Jews and 
Gentiles. His Pentecost brings Him His church ; 
but not Israel, nor the world. 

Summer followed Pentecost. The rains ceased. 
The streams went dry. The fields were parched. 


The shepherds hunted pastures. The wolves fed. 
At last, late in September, the Feast of Trumpets, 
the first of the autumn feasts, broke the silence. 
It is the seventh month: the time for God to 
complete what He has begun. It was a memorial 
of the blowing of the trumpets around Jericho, 
when Israel entered upon her promised inherit- 
ance. It was also a prophecy of Christ again 
calling Israel and, in His new covenant, fulfilling 
His oath to Abraham and His oath to David. 
Christ will have His Feast of Trumpets, which 
will proclaim His victories and manifest His 

The followed the Feast of the Day of Atone- 
ment. Passover began on the tenth day of the 
first month and the Day of Atonement was on the 
tenth day of the seventh month. Thus redemp- 
tion and atonement are inseparable. Passover 
was established in the land of Ham, and a door 
of salvation for a believing Gentile as for the be- 
lieving Jew. But the Day of Atonement was 
peculiarly for Israel and was established among 
them in the wilderness. Alone, and on that day 
only, and not without blood, God's appointed high 
priest entered into the Holy of Holies in behalf 
of Israel, and his coming out again meant God's 
acceptance of the atonement and His acknowledg- 
ment of Israel as His redeemed people. No 
student of the New Testament needs to be told 
that Christ has passed into the heavenly sanctuary 
with His own blood. When He has His Feast of 
the Day of Atonement, the Jews will be in their 


"day of Jacob's trouble' ' (Jer. 30), and Christ 
shall come out of His heavenly sanctuary to earth 
for Israel's salvation. He will baptize that nation 
with the Holy Spirit. 

After His Day of Atonement the Lord Jesus 
will have His last feast — the Feast of Taber- 
nacles: the feast of the whole harvest: the con- 
version of the world: the baptism of the Gentile 
nations. The baptism of Israel and the nations 
are both on the other side of the sounding of the 
trumpets, and not before. 


In the New Testament, after Israel's rejection 
of Christ .and the Holy Spirit, one reads of many 
"mysteries": "the mysteries of the kingdom of 
heaven," "the mystery of Christ and His church," 
"the mystery of godliness," "the mystery" of 
the church's translation, "the mystery" of Is- 
rael's present unbelief, "the mystery of iniquity." 
There is no need at this time to explain them. 
Gather them up and connect them with Christ's 
Feast of Pentecost. Group them there. They 
belong to the Pentecostal age. 


There is no need here to explain all the trumpets 
of the New Testament. Simply group them about 
Christ's Feast of Trumpets, and thus learn of 
the important part of God's program for the 
world to be carried out after all the trumpets have 


sounded. The nations redeemed then, Christ will 
govern in righteousness and peace. It is said of 
all Israel in that day, "they shall all know Me 
(the Lord Jesus Christ) from the least of them 
unto the greatest of them" (Jer. 31). And the 
Lord Jesus shall be King then over all the 
nations. All nations shall worship Him: "And 
it shall come to pass, that every one that is left 
of all the nations which came against Jerusalem, 
shall even go up from year to year to worship 
the King, the Lord of hosts, and to keep the Feast 
of Tabernacles." The church is born before the 
Feast of Trumpets. Israel and the nations are 
born again after the Feast of Trumpets. Paul 
said, "I am born out of due time": that is, ahead 
of the due time for my people Israel to be born 
again. It is true of each Gentile member of 
Christ's church gathered out from all nations. We 
are all born again ahead of our nations. The 
"due time" for the conversion of nations is after 
the Feast of Trumpets. The work of the church 
is to gather out the church. That is all the Holy 
Spirit has ever done since Pentecost. He has 
never converted Israel ; and His conversion of all 
other nations awaits His conversion of Israel 
(Rom. 11). 


The theme of the Old Testament is "the suffer- 
ings of Christ" in connection with Israel, "and 
the glories" of Christ, also in connection with 


Israel. He had His sufferings in connection with 
His Passover. He will have His glories, in con- 
nection with Israel also, when He has His Feast 
of Tabernacles. Pentecost is not mentioned by 
Ezekiel, nor in the Gospel of John, where Passover 
and Tabernacles are both mentioned, because 
Christ has His Feast of Pentecost while absent 
from the earth and while Israel is left to her 
unbelief. While Pentecost is unknown by name 
in John's Gospel, our Lord, in miniature, walks 
through it, as He does through Passover and 
Tabernacles. His Pentecostal program is: "But 
ye shall receive power, after the Holy Ghost is 
come upon you: and ye shall be witnesses unto 
Me, both in Jerusalem, and in all Judea, and in 
Samaria, and unto the uttermost part of the 
earth" (Acts 1:8). In John the Shepherd goes 
before His sheep. Beginning at Jerusalem, He 
gathers first-fruits, and goes out into Judea, where 
John greets Him as Bridegroom of His church; 
He proceeds through Samaria and passes on into 
Galilee of the nations (John 3 and 4). While He 
has His Feast .of Pentecost, our Lord is in heaven, 
His church is on earth, Satan is the god and prince 
of this age, and Israel is scattered among the 
nations. In the age to come (Eph. 1; Heb. 2), the 
Feast of Tabernacles, Christ will be on earth and 
His church in heaven, Satan will be in the pit 
(Rev. 20) and Israel in the holy land. Only the 
Lord Jesus can bring these things to pass. He 
says that He will. 
Passover and Tabernacles being largely the 


theme of the Old Testament, we are not surprised 
to learn that the church is "a mystery": that is, 
not revealed to Moses and the prophets. It was 
foretold by Christ (Matt. 16), but fully developed 
by the Holy Ghost, after the day of Pentecost. 
Christ chose Paul, and the Holy Spirit used him, 
for this purpose. Peter knew of the character 
and glory of the kingdom of heaven when 
Christ returns. He had been given a vision of 
it on the Mount of Transfiguration (Matt. 17; 
2 Pet. 1). But he did not know of the calling and 
destiny of the church. From the glory, after 
Paul's conversion, Christ gave Peter a vision of 
the heavenly calling and destiny of the church, in 
the sheet let down and caught up into heaven. 
There is no one common or unclean in that sheet. 
'All are washed in the blood of the Lamb. When 
He gathers all His church, the sheet will be caught 
up into heaven. 

If the church is a mystery, so is its destiny. It 
is so called by Paul (1 Cor. 15:51-58). The 
church's destiny is, to be caught up from among 
the dead and living nations, in resurrection 
bodies, to meet the Lord in the air (1 Thess. 4: 
13-18) ; and, in the "age to come," to reign, from 
the heavenlies, with Him over the earth (Rev. 5). 
This is Christ's coming into the air for His church, 
and not His coming afterwards, with His church, 
to the earth to redeem Israel and the nations and 



The mystery of godliness and the mystery of 
iniquity must be completed before Christ will 
stand again upon the Mount of Olives (Zech. 14). 

1 ' And, without controversy, great is the mystery 
of godliness : God was manifest in the flesh, justi- 
fied in the Spirit, seen of angels, preached unto 
the Gentiles, believed on in the world, received 
up into glory" (1 Tim. 3:16). God was manifest 
in Christ, and now in the church born of the 
Spirit. Christ was received up into glory before 
He was received by the Gentiles. The mystery 
of godliness includes both Christ and His church. 
"Received up into glory" refers to the destiny 
of the church. It is conditionless and timeless. 

After the mystery of godliness is completed, by 
the church being caught up into heaven, then the 
mystery of iniquity (2 Thess. 2) will rapidly 
develop and head up in Satan's Antichrist, the 
man who will claim to be God. When Satan brings 
forth his man-God, the God-man, Christ Jesus our 
Lord, will return to earth and smite him with the 
brightness of God's glory. 

Lucifer was a brilliant creature before God's 
throne (Isa. 14; Ezek. 28). He became the devil 
by attempting to get out of the realm of his 
creaturehood into the realm of God. He came and 
put the same prize before Eve in the garden of 
Eden. She attempted it by believing Satan's lie, 
and her first child was, like Satan, a murderer and 
a liar. She had been created in God's likeness. 


But the Lord Jesus (Phil. 2) thought it not a 
prize for Himself to become God, for He is God. 
But He thought it a prize to stoop beneath angels, 
and down beneath the power of Satan, and be 
numbered with transgressors : to enter the sphere 
of our death and judgment and identify Himself 
with us, that He might identify us with Himself 
for ever. When by death He had put away our 
sins and condemnation, He arose from the dead, 
taking with Him His redeemed, and, passing by 
principalities and powers, placing us in a nearness 
to God created beings will never have: only His 
redeemed. Israel ! His glory shall cover thee on 
the earth. Church of God ! His glory shall shine 
in you in the heavens. We are daily looking unto 
Jesus in His grace. We are daily looking for 
Jesus in His glory ! ' ' Even so, come, Lord Jesus ! ' ' 


Rev. P. W. Philpott 

I am to talk to you this morning about the 
Judgment of Believers' Works. There is a great 
deal of confusion regarding the judgments spoken 
of in the Scriptures. Not a few Christian people 
talk about a " general judgment day" some time 
in the future ; when all kinds of people will stand 
before a great judgment throne and find out 
whether they are sheep or goats. Now I am not 
saying that sarcastically, though I may have 
given that impression myself some time when I 
have been speaking on the Judgment that is sure 
to come. But this morning we want to be clear. 
There are at least four judgments spoken of in 
the New Testament. Three are yet future, while 
one is past; that is, past for all those who have 
accepted Christ as their Saviour. That was the 
judgment of sin and Satan that took place on 
Calvary, when the Son of God met every claim of 
justice, every demand of the law, and all the pen- 
alties of sin, for those who trust in the precious 
blood of Jesus Christ. 

You remember that, in the sixteenth chapter of 
John, when speaking of the coming of the Holy 



Spirit, the Lord told them that He, the Spirit, 
would convince the world of sin, of righteousness, 
and of judgment (not judgment to come), rather 
a judgment past, "of judgment, because the prince 
of this world is judged.' ' 

Thirty-five years ago, one night, I became con- 
victed of sin by the Holy Spirit. A little later 
I was convicted of righteousness in Jesus Christ. 
This I accepted, and the very next morning a good 
layman met me on the way to work. He con- 
gratulated me on the stand I had taken and then 
he turned to the fifth chapter of John's Gospel 
and the twenty-fourth verse. He asked me to read 
it, and I saw that morning that judgment for sin, 
as far as I was concerned, was past for ever. 
"Shall not come into judgment" is the word of 
Christ to the man who has received eternal life. 
In Matthew 25:31-46, we have the judgment of 
the nations. There will be no resurrection in con- 
nection with that Judgment, just the living na- 
tions. Then in Revelation 20 :11-15, you have the 
judgment of the unsaved dead. All who stand 
before that great white throne are raised from the 
dead, and they are judged by the things that are 
written in the books. 

There is another judgment, it is the judgment 
of believers' works, when "every man's work will 
be tried, of what sort it is." This will take place 
just after the Church has been raptured into the 
presence of her Lord. In Hebrews 11 : 6, we read 
that "without faith it is impossible to please Him, 
for he that cometh to God must believe that He is, 


and that Be is a rewarder of them that diligently 
seek Him." He is a rewarder. As Dr. Pierson 
has said, "With many disciples, the eyes are yet 
blinded to this mystery of rewards, which is an 
open mystery of the Word. It must be an im- 
puted righteousness whereby we enter, but having 
thus entered by faith, our works determine our 
relative rank, place and re ward.' ' 

The key-note of this Conference has been, "Be- 
hold He cometh !" but He has told us that when 
He comes, He will reward every disciple accord- 
ing to his work (Rev. 22:12). 

This morning, I read a word that was solem- 
nizing and sanctifying in its effect: "And all the 
churches shall know that I am He which searcheth 
the hearts, and I will give unto every one of you 
according to his works" (Rev. 2:23). "The 
churches shall know." In 2 Corinthians 5:10 and 
Romans 14: 10-12 we are shown that "we must all 
appear before the judgment seat of Christ, that 
every one may receive the things done in his body, 
according to that he hath done, whether it be good 
or bad. So then, every one of us shall give an 
account of himself to God." 

I can imagine there may be some tears at that 
time, for we not only shall face the good things 
that we have done, but also the things that have 
been evil in our lives. 

Last night, I was speaking to you about Mat- 
thew 24. You remember that when He answered 
the question of the disciples He finished the ad- 
dress with two striking illustrations, one of the 


Ten Virgins and the other of the Talents. I 
believe that that illustration of the Ten Virgins 
is a picture of the test that is coming to Christian 
profession. I do not think this parable has any- 
thing to do with those outside of our Church life, 
making no profession whatever. Those virgins 
represent persons who are professing at least to 
be Christians, but half of them are deceived. They 
have managed to pass all the tests that may be 
applied by our membership committees and are 
looked upon as Christians, but when He comes, 
the discovery will be made that a lamp and garb 
of a Christian will not be sufficient to take them 
into the presence of the King. The essential thing 
in that moment will be a light, and in order to 
have a light, you must have the oil, which typifies 
the Holy Spirit. Without the Spirit of Christ 
we are "none of His" (Eom. 8:9). I fear there 
are too many to-day that are depending upon 
church membership and profession, but that day 
will reveal who are the wise and who are the 
foolish virgins. 

The next parable tells of the test that is coming 
to Christian Service. As servants, we are called 
before Him, and must give an account of our- 
selves to God. Then our works shall be made 
manifest of what sort they are. It is then that 
a certain King shall make a reckoning with His 
servants (Matt. 18:23); and Paul tells us who 
that certain King is, "the Lord, the righteous 
Judge" (2 Tim. 4:9). That Judgment will in- 
clude every Christian. "We all," i.e., "them that 


are sanctified in Christ Jesus, called to be saints, 
with all that call upon the name of the Lord in 
every place' ' (1 Cor. 1:2). It is also to be in- 
dividual. " Every one of you." I am not respon- 
sible for any other man, but God has made me 
king of my own heart and life. He has also made 
provision for me to live the life I ought to live, 
and to do the thing I ought to do; and as an 
individual, I must answer to Him. Then that 
judgment is inevitable. " Every one of you 
must" ; and it is responsible; "give an account of 
himself to God." This is surely a very solemn 

Now if you will turn to 1 Corinthians 3:11, 
you will find that judgment seat of Christ in op- 
eration. You will notice here that it is the super- 
structure that the builder places upon the founda- 
tion that is being tested, not the foundation. 
That already has passed the test. God has laid the 
foundation (Isa. 28:16). It is a "sure founda- 
tion." We have nothing to do with that, only 
that we, as wise master-builders, like the Apostle 
Paul, should lay in our preaching what God has 
already laid in fact, the sure foundation, which 
is Christ the Lord. 

I was delighted last evening to hear Dr. Riley 
emphasize so strongly that "there could be no 
such thing as a church where the deity of Christ 
was denied." I would go a little further than 
that, and say that there can be no such thing as 
a Christian, unless that believer is standing on 
the deity of Jesus Christ. "He that believeth on 


Him is not condemned, but he that believeth not 
is condemned already,' ' and why? Because he is 
a drunkard, or a thief, or a liar? No, but " be- 
cause he hath not believed in the name of the only 
begotten Son of God" (Jno. 3:18). He may be- 
lieve whatever else he likes. If he denies the 
deity of the Lord Jesus, he is not a Christian. I 
am saying that, friends, because it is the Scrip- 
ture. That is the foundation upon which we build. 
If not, we will find that, no matter how grand our 
superstructure may be, it is doomed to fall, be- 
cause it is not founded on the Eock. 

It is our building that comes under the fire test. 
The kind of material that we put in the building 
is the thing that will tell in that day. You know 
that the selection of the material lies within the 
choice of the disciple. Every builder has abso- 
lute control over the materials with which he 
builds, and contending motives sway the choice. 
For instance, the desire for popularity has a ter- 
rific influence. The desire for fame, or for social 
standing, the love of money, pleasure or ease. 
These are great -stubble makers. On the other 
hand, love to Christ, fidelity, a sense of truth, the 
recognition of the fact that you are an ambas- 
sador for Christ — all these have a wonderful 
effect upon the selection. There -are many voices 
calling us to-day, but there is only one true voice 
to the wise master-builder, and that is the voice 
of the Word. Everything else will pass away, 
but this will abide forever. 

A woman came to me the other day with a 


complimentary ticket for a celebrated lecture on 
one of the new religions of our time. Upon my 
refusal to accept the ticket, she seemed to be 
greatly amazed and asked for an explanation. 
"Why," I said, "I would not go there on my 
life; I am afraid of myself." She could not 
understand, and remarked that she thought a 
strong Christian should not be afraid to hear the 
discussion of any subject. I told her that I was 
afraid because I would be putting myself upon 
the devil's territory, and God makes no promise 
to keep me while I am on that ground. I told 
her that I did not care to hear this man, because 
I had heard another Man that fully satisfied me. 
"My sheep hear my voice, and they know not the 
voice of strangers." The people that are running 
after these fads are those who have never heard 
the true voice. The man who builds the Word 
of God into his ministry is building gold, silver 
and precious stones. These alone will stand the 
fire test. Are there Christian workers here who 
sometimes are tempted to discouragement? Let 
me say a word to you. Go forth sowing the 
precious seed, I mean the seed of the Word, not 
too many baby stories, not too much sentimental 
stuff, but faithfully sow the Word. Some may 
fall on the rocks to die. Some may be caught 
away by birds of prey. Some will be choked with 
the thorns, but bless God, "some will fall on good 
ground and bring forth fruit/' 

We should not wait until the fire falls, let us 
prove our work to-day (Gal. 6:4). 


Now I wanted to speak to you about our reward, 
but the time is gone and I will hurry. The 
Apostle Paul tells us that we are seeking an in- 
corruptible crown. I confess to you frankly that 
I want that reward. I will not be satisfied in 
heaven without it. I wonder if anybody will be 
happy; I wonder if there will not be a great many 
people shedding tears as they stand before Him on 
that day, having nothing to show for their life 
and ministry on earth. 

"Not at death I shrink nor falter, 
For the Saviour saves me now, 
But to meet Him empty-handed, 
Thought of that now clouds my brow." 

First we have the crown of incorruption (1 Cor. 
9:24-25). Here the Apostle urges us to run so 
that we may attain. We do not get the crown 
for running, mark you; it is for attaining. 
Second, we have the crown of rejoicing (1 Thess. 
2:19). PauP.s joy at the judgment seat of Christ 
was to be the joy of meeting those whom he had 
turned from darkness to light through the preach- 
ing of the Word. No man can expect this crown 
who has never won .a soul for the Master. 

"Oh, what joy it will be when His face I behold, 
Living gems at His feet to lay down; 
It would sweeten my bliss in that City of gold, 
Should there be any stars in my crown." 

Then there is the crown of glory (1 Pet. 4: 
1-4). This is for taking care of the flock of God, 
for feeding the sheep. Do you think a shepherd 
will receive a reward for tending the flock, if he 


never did it? There is also the crown of 
righteousness (2 Tim. 4:7, 8). This comes for 
watchfulness, so you see that our love of pre- 
millennial truth is worth while after all. There 
is a crown for loving his appearing. Can a man 
receive this if he is not among the watchers? 
Then, the crown of life ( Jas. 1 :12). This is given 
for resisting temptation. I suppose we all have 
our temptations. Some people would like to have 
their places changed, that they might be freed 
from the trial that they daily have to face, but it 
is well for us to remember that God has a special 
crown for the woman, for example, who must live 
with a husband who is a grouch; and may I not 
say, this crown will also be given to the husband 
who has a nagging wife but who keeps sweet in 
the hour of temptation. It is not for succumbing 
to the temptation, but for resisting it, that we 
get the crown of life. 

I urge you in the words of Jesus: "Hold fast 
that which thou hast; see that no man take thy 
crown' p (Rev. 3:11). Prebendary Webb-Peploe, 
one of the Keswick teachers, has said, in speaking 
of these crowns, "If I can thus be crowned, can I 
be otherwise than a fool if I am not prepared to 
sacrifice everything to win them?" 

Chairman: Mr, Huston: 

As announced this morning, Dr. Chapman is with 
us just for a little while this afternoon after hav- 
ing conducted and addressed the noonday meeting 


for business men in the Garrick theatre, and we 
will ask him to give a brief testimony as to the 
effect of the message of the Lord's coming in 
his soul winning work. As you know, Dr. Chap- 
man has been favored of God to girdle the globe 
with meetings, and has carried this message with 
him as he has gone, and is able to give the very 
best kind of testimony. 

Dr. J. Wilbur Chapman: 

I should like first of all to express my keen 
appreciation of the honor which was conveyed 
in the invitation which was extended to me to 
have a share in this program. I had fully in- 
tended to be one of the speakers, and thought it 
would be one of the greatest privileges of my 
ministry. Then a divine providence seemed to 
prevent my coming. And just on the eve of the 
making of the program I found I could be here 
for this little time. So I had the privilege of 
the midday meeting. I make this explanation 
because I want my name to stand with the names 
of others who believe in the premillennial hope 
of the return of our Lord. I also make this ex- 
planation because I should like to have the privi- 
lege of saying what this belief has meant to me. 
I suppo'se I could best express it in the Scripture 
which I used at the noonday meeting, which was 
the blessed hope. I did not always .accept this 
interpretation of the Scriptures. I knew there 
was something lacking in my ministry. The Bible 


seemed to me to be somewhat confused. I could 
not, somehow, find out clearly regarding its 
teachings. But I came under the influence of a 
very remarkable woman, who was a member of 
my church, and a member of my household. Some 
of you will remember her. Mrs. Agnes P. Strain, 
of sacred memory. It was she who told me that 
the Lord was coming back, and that He might 
return soon. Under her skilful direction, I began 
the study of God's Word with this in mind, and 
long years ago I came to see this wonderful truth ; 
and I have no hesitation at all in saying to-day 
that it completely transformed my ministry. If I 
have had any success in soul winning, if I have 
had any ability to turn men to righteousness, I 
think I must lay it all to the influence of this 
wonderful truth. It has kept me with my eyes 
upward. It has kept me with my heart longing 
for His return. And I, as I said at the noonday 
meeting, have always believed that the church is 
an elect body, and that some day the body will 
be completed, and the house builded, if you 
change the figure; I have always thought that 
perhaps sometime in my meeting, or in the meet- 
ing of another, the last soul might come to Christ 
and the body be complete. And I have never 
given an invitation to men and women to accept 
Christ as their Saviour that I have not had this 
in mind. 

This glorious truth has done more for me than 
any words of mine could express. I was led to 
it also because of the fact that Mr. Moody was 


such a .firm believer in the coming of the Lord. 
Sometimes men say to us — indeed I read it this 
past week — that belief in the second coming of 
Jesus Christ is pessimistic. To believe in His 
coming would be to cut the nerve of special effort, 
it would simply mean to sit down and wait and 
do nothing. But when I recall the names of 
Moody, and Spurgeon, and Muller, and Murray, 
and John Wesley, and a man like Dr. Munhall, 
and a man like Dr. Biley, I tell you that these 
men, so long as they lived and now that they -are 
still living, some of them, have been incessant in 
their service, toiling by day and night. I think 
you will agree with me when I say that to believe 
that the Lord i-s coming back does not at all mean 
that you are to fold your hands and do nothing. 
I think you will also give me the privilege of 
saying that I have toiled a bit myself, and my 
only regret is that in these past years I couldn't 
have done more. My resolve is, that in these days 
ahead of me I shall do more, that when He comes 
He may -find me busier than ever and filled more 
than ever with a desire to do His will. 

This great gathering in Philadelphia is one of 
the most significant events in modern church his- 
tory and I, with all my heart, praise God for it. 
Of course you must understand that if you ac- 
cept this truth and look for the Lord's coming, 
you cannot make your plans so very far ahead; 
some of them may be suddenly changed. Per- 
haps you have heard (I should l:':e to say if you 
have not heard what I am about to relate I can 


vouch for the truth of it), that before the war 
a devout Christian was talking to the Kaiser, and 
talking about spiritual matters, and this subject 
of the Lord's return was presented, when the 
Kaiser was seen to drop his head in his hand. 
Then lifting his face and shaking his head, he 
said, "I could not accept that. That would dis- 
turb all my plans.' ' And I stand here to-day to 
say, I wish the Lord would come and smash the 
Kaiser 's plans. But while He tarries, no people in 
this world, and I know I speak for them, will be 
more faithful in upholding the government, in 
standing for a righteous peace, in giving of money 
or giving of life for the winning of this war than 
the people who are represented in this great 
gathering in this city of Philadelphia. 

Dr. Chapman closed by leading the Conference 
in prayer. 


Blessed God, our Father, in the name of Jesus 
Christ, we offer up our prayers unto Thee. 
First of all, we come in confession of sin, sins 
individual, sins national. Oh, Lord, our God, 
search us and know us, see if there be any wicked 
way in us. Lay Thy finger upon the spot of 
weakness, and make us right. We come to Thee, 
our Heavenly Father, praying for Thy blessing 
to rest upon our soldiers and our sailors and our 
men in the air as they are upon the Western front 
at this moment. The time seems to be so serious, 


the crisis in the world's history seems almost to 
have been reached. Lord God, keep our 
faith strong; increase our confidence in Thy 
Word, increase our loyalty and affection and the 
thought of Jesus Christ. Make the prayer 
which goes unto Thee from these thousands of 
people sweep across the seas and its influence 
stay the onrush of the enemy, give victory to our 
armies and before this meeting closes this after- 
noon, our God, send us news from across the sea 
that right is prevailing and our boys are safe. 
We are all willing to make sacrifices, God, for 
the cause of righteousness. We have given our best, 
our time, our money, our children; they have all 
been placed on the altar, and now, Lord, just 
because we believe it would be for the honor and 
glory of Jesus Christ, for the establishment of 
righteousness and for the advancement of the 
kingdom, Lord our God, we pray Thee stop 
this awful onrush of the men who would over- 
throw righteousness if they could. This is our 
prayer. Amen. 


Blessed God, we lift our precious boys up be- 
for Thee. We do not allow ourselves to think of 
the blow which would fall upon us if the message 
should come that they have paid the great price, 
and so, Lord our God, this afternoon we ask 
Thee to hold our boys and all who stand with 
them fighting for the right; give victory, we be- 


seech Thee — victory, victory — for the honor and 
glory of Jesus Christ. Amen. 

Chaikman: Owing to the fact that Dr. Scofield 
is physically unable to be present in this confer- 
ence, according to the message read to us on the 
opening day, his subject at this hour, "The Com- 
ing Glory, ' ' will be brought before us by the Rev. 
W. L. Pettingill. 

By Rev. W. L. Pettingill 

Dean of the Philadelphia School of the Bible 

It is a pleasure to talk about the coming glory 
at any time, and in any place, and for ^anyone, 
but I count myself particularly happy this 
afternoon in the opportunity to speak upon this 
theme, in this place, to this audience, and in the 
service, under God, of one whom I love as a 
father. Dr. Scofield has put us all under tre- 
mendous debt in these last days, and it is my 
one regret in connection with this great and won- 
derful conference that Dr. Scofield himself is 
deprived of the precious privilege, as I know he 
esteemed it, to be here in person. I thank my 
God upon every remembrance of him. 

Now, I am to speak to you about the coming 
glory, and I reckon that the sufferings of this 
present time — great though they be — are not 
worthy to be compared with the glory that shall 
be revealed in the approaching day. It is accord- 
ing to the eternal purpose of God that one day 
this rebellious province in His universe, which is 
called the earth, shall be reconciled to Him, and 
that the earth shall be filled with His glory; and 



as God lias purposed, so shall God perform. We 
learned this morning afresh, through that power- 
ful message brought to us by Dr. Gregg, that the 
Word of God cannot be broken. 

God proposed to use the people of Israel, in the 
very morning of their national history, for bring- 
ing in the glory. He took them out of Egypt. He 
brought them through the wilderness, and at 
Kadesh-barnea He said, "Go in and possess the 
land." They turned back from Him, and when 
He threatened to destroy them, and to build up 
a nation out of Moses' loins, and Moses inter- 
ceded for them, Jehovah said, in the words re- 
corded in Numbers 14:20, 21, "I have pardoned 
according to thy word. Nevertheless, as I live, 
the earth shall be filled with the glory of Je- 
hovah.' ' That decree has not yet been accom- 
plished, but nothing in heaven, or on earth, or 
under the earth, can possibly hinder our God 
from doing all that He has said. "God is not a 
man that He should lie; neither the son of man 
that He should repent: hath He said, and shall 
He not do it? or hath He spoken and shall He 
not make it good?" 

Our God is a wonderful God. Our God only 
doeth wondrous things. How wonderful it is that 
He has saved us, and that He has already "shined 
in our hearts, to give the light of the knowledge 
of the glory of God in the face of Jesus Christ!" 
No more wonderful thing can He ever do than 
He did when, by His matchless grace, He gave 
His Son to die on the cross of Calvary, in order 


to bring us to Himself. Justification is an old- 
fashioned doctrine, but there is nothing more 
beautiful, nothing more wonderful, nothing more 
glorious, in all the universe, than justification, by- 
grace, through faith in the blood of the Son of 
God. You and I have the right by that blood 
to enter into God's presence. As it is written, 
"Having therefore, brethren, boldness to enter 
into the holiest by the blood of Jesus, by a new 
and living way, which He hath consecrated for 
us, through the veil, that is to say, His flesh ; and 
having an High Priest over the house of God; 
let us draw near with a true heart in full assur- 
ance of faith, having our hearts -sprinkled from 
an evil conscience, and our bodies washed with 
pure water. Let us hold fast the confession of 
our faith without wavering (for He is faithful 
that promised) ; and let us consider one another 
to provoke unto love and to good works: not 
forsaking the assembling of ourselves together as 
the manner of some is; but exhorting one an- 
other: and so much the more, as ye see the day 
approaching " (Heb. 10:19-25). The newspaper 
reports to the contrary notwithstanding, the day 
appro ache th, and I call you this day to look to- 
ward that day ; for ye ^re not of the night, but 
of the day. That day ought not to overtake you 
unawares. It is to the coming day, with its 
coming glory, that we now address ourselves. 
And there are four things about the coming glory 
that I desire to -say now. They are: (1) that the 
coming day will bring glory to the Jews; (2) that 


the coming day involves glory for the Gentiles; 
(3) that the coming day involves glory for the 
church of God; and (4) that, better than all, the 
coming day involves glory for our Lord and 
Saviour Jesus Christ. 

I. That day will bring glory to the Jews. It is 
God's purpose, one day, to take up this poor, 
despised, dispersed, persecuted, punished people, 
and to make them to be, not the tail, but the head, 
to lift them out of the dust to become a king- 
dom of priests unto Him. And no matter how 
great their guilty separation from Him, no matter 
how great their degradation in this present time 
— and I quite agree with you that their guilt is 
great, that their degradation is great, that their 
separation from God is great — yet no matter how 
great all this, all the greater the glory that shall 
come to them one day, when God has accom- 
plished His purpose with them. The covenants 
of God are obligations. God has no temptation 
to repudiate His treaties as " scraps of paper.' * 
He remembers His promises. How glad we are 
to-day that our God is faithful, and that He never 
appeals to the statute of limitations to relieve 
Him of doing all that He has promised ! I thank 
God to-day for what He proposes to do for the 

In the 23rd chapter of Jeremiah, verses 5 to 8, 
it is written: "Behold, the days come, saith the 
Lord, that I will raise unto David a righteous 
Branch, and a King shall reign and prosper, and 
shall execute judgment and justice in the earth." 


In the earth ! Judgment and justice are already in 
heaven, but there is going to be a bringing about 
of judgment and justice in the earth. People 
will insist upon establishing the throne of the 
Lord Jesus in heaven, or in the believer's heart, 
but the Word of God says, in the earth. Now 
see: "In His days Judah shall be saved, and 
Israel shall dwell safely, and this is His name 
whereby He shall be called, THE LORD OUR 
RIGHTEOUSNESS. Therefore, behold, the days 
come, saith the Lord, that they shall no more- say, 
The Lord liveth, which brought up the children 
of Israel out of the land of Egypt ; but, The Lord 
liveth, which brought up and which led the seed of 
the house of Israel out of the north country, and 
from all countries whither I had driven them; 
and they shall dwell in their own land. ,, 

If language means anything — and language 
does mean something when it has proceeded out 
of the mouth of God — then the time is surely com- 
ing when God will bring His people Israel out of 
all the tends where He has driven them, and they 
shall dwell in their own land. And, as Amos tells 
us, when they are thus planted in their own land, 
they shall never be plucked up any more for ever. 

In that day, according to Isaiah 27 :6, " Jehovah 
shall cause them that come of Jacob to take 
root." Did you ever try to make a Jew take 
root? The Jew for the present is an air plant. 
They have tried to plant him everywhere. They 
tried to plant him in New Jersey. They tried 
to plant him in Argentina. They tried to plant 


him in the Soudan. But all their schemes have 
failed, for you cannot make him take root ex- 
cepting in the land which God gave to his fathers, 
and the land in which God has promised to plant 
him. God is able to do what men cannot do, and 
He has said that He will cause Israel to take root 
downward, and bear fruit upward. Israel shall 
blossom and bud and fill the face of the world with 

II. Then, in the second place — and this has 
already been touched upon, for it is quite difficult 
to keep these divisions of my subject from over- 
lapping — in the second place, in the day that is 
coming, there will be glory for the Gentile. I 
mean not now, for the out-called Gentiles, the out- 
gathered Gentiles, but for "the residue of men, 
and all the Gentiles upon whom My name is 
called, said the Lord, who doeth all these things' ' 
(Ac. 15:13-18). 

It is always the program of God, as is abun- 
dantly shown in His Word, to bring blessing to 
men through the Jews. I cannot, for the life of 
me, see how a Christian can do otherwise than 
love the Jew, when he remembers that everything 
he has in the world worth while came to him 
through the Jews. Why, this very meeting is held 
in the name of a Jew, who sits at the right hand 
of the Majesty on high, the Son of a Jewish 
mother, according to the flesh. The Book that we 
have in our hands is a Jewish production under 
God. "Salvation is of the Jew." What a tre- 
mendous debt we owe to the Jews ! It is an out- 


rage and a shame that we have kept the Jewish 
gospel from the Jewish people. I would to God 
that we might be reminded here that the very- 
gospel of our salvation is to the Jew first, and 
then to the Greek. 

Just as blessing has come to us through the 
Jews, so, though in far greater measure and in 
far wider scope, shall blessing come to the Gentile 
world as such, when the Jew has come into his 
own. May I read now from the 60th chapter of 
Isaiah, a key-passage, selected out of many pas- 
sages on this wonderful subject: " Arise, shine; 
for thy light is come." Who is talking here? 
Isaiah is talking here. And who is Isaiah? 
Isaiah was a Jewish preacher. And to whom was 
he talking? He was talking to his own people, 
the Jewish people. " Arise, shine! for thy light 
is come, and the glory of the Lord is risen upon 
thee. For, behold, the darkness shall cover the 
earth, and gross darkness the people: but the 
Lord shall arise upon thee, and His glory shall 
be seen upon thee" — and then what? "And the 
Gentiles shall come to thy light, and kings to the 
brightness of thy rising." Thy rising! The 
words point to national resurrection. Israel is 
a dead nation, represented by the dry bones of 
Ezekiel 37. " * Behold, they say, our bones are 
dried, and our hope is lost: we are cut off for 
our parts/ and we are buried among the Gentile 
nations. Our future is blotted out by our dread- 
ful past. There is no hope for us. ' ' Well, out of 
that so-called "hopeless" condition, there has 


come salvation unto us. Through their fall, the 
Gentile world has been made rich. Through their 
restoration, the blessing that shall come upon the 
Gentile world is such as is described in Romans 
11 as "life from the dead." Their rising, their 
resurrection, their coming to national life, will 
bring universal blessing to the world. The Gen- 
tiles shall come to their light, and kings to the 
brightness of their resurrection. 0, what will it 
be like to have the world filled with Jewish 
evangelists? To have Paul multiplied by a hun- 
dred and forty-four thousand. Call that language 
symbolic, if you like, but it means something — 
a hundred and forty-four thousand is what it 
says. It is the remnant that shall turn to the 
Lord during the Great Tribulation, and they will 
then preach the gospel of the kingdom in all the 
world as a testimony unto all nations. They will 
not have to learn any languages — they already 
know them all. They will not need to go any- 
where — they are already there. And the mission- 
ary propaganda of that day will be such as to put 
our missionary propaganda to shame, if we are 
not already ashamed of it, which we ought most 
heartily to be. 

I want now to turn to one of the Psalms under 
this head — the 67th Psalm. We are apt to forget 
that this is a Jewish Psalm Book, and thus lose 
many of its richest lessons. Here is a Jewish 
prayer: "God be merciful unto us, and bless us; 
and cause His face to shine upon us; Selah." 

What for ? Why should God do this for Israel ? 


Listen: "That Thy way may be known upon 
earth.' ' What is God's way? The Lord Jesus 
Himself is God's way. He said, "I am the way." 
"That Thy way may be known upon earth, Thy 
saving health" — or, as the revision reads, "Thy 
salvation among all nations. Let the people 
praise Thee, God; let all the people praise Thee. 
let the nations be glad and sing for joy: for 
Thou shalt judge the people righteously, and 
govern the nations upon the earth. Selah. Let 
the people praise Thee, God; let all the people 
praise Thee. Then shall the earth yield her in- 
crease, and God, even our own God, shall bless 
us. God shall bless us; and all the ends of the 
earth shall fear Him." This is God's program, 
to bring in universal blessing, first for Israel, and 
then, through Israel, unto the Gentile world. This 
part of my subject is most tempting, but I must 
hurry on. 

III. In the third place, the day that is approach- 
ing will bring glory to the church of God. I love 
to think of this. The church of God is glorious 
even now to those who look upon it with the 
anointed eye. Of course, you know that when I 
use the term, "the church of God," I am not 
using it as it is often used. There are institutions 
in the world calling themselves churches; but, as 
Dr. Eiley told us the other day, it is quite impos- 
sible for some of them to be churches at all. The 
church of God includes all those individuals in 
the world who have been born again, and none 
other. That is the church I am talking about — 


' i the clmrch which is his body. ' ' Now, the church 
of God is not yet as it shall one day be. For the 
present, Christians look very much like other 
folks, except for one thing, and that is their smile. 
You cannot counterfeit a Christian smile. The 
world can grin, but it cannot smile. But, beloved, 
we do not look like we are going to look; we are 
not finished yet. I meet many dear Christian 
brethren who try to make me believe they are fin- 
ished. But, for their sake, I hope it is not so. 
People talk to me about the full salvation they 
have already, and when they say it they actually 
look at me sometimes through spectacles very 
much like my own. Or they say it through a 
mouthful of false teeth, and under a bald head, 
and all that, and they talk about having full sal- 
vation. Why, bless your heart, man, full salva- 
tion abolishes all that. You do not suppose, do 
you, that I am going to have four eyes in heaven? 
No, I am not ; neither are you. The time is coming 
when the church of God will be put on exhibition 
for the principalities and the powers in heavenly 
places. God is going to hold a great world's fair 
— a universal fair. It will be a great affair. 
Romans 8 tells us that "the earnest expectation 
of the creation waiteth for the manifestation of 
the sons of God" — the word for " manifestation ' ' 
is "apocalypse"; it speaks of the unveiling of the 
sons of God. 

For nineteen hundred years God has been at 
work preparing His sons for that day; and on 
that day when everything is ready — and every- 


thing will be ready on time with. Him — on that 
day when He gets all ready, He is going to have 
all the guests present and He is going to show 
His family, His family, the sons of God. be- 
loved, won't it be fine when we see them all to- 
gether! I do not know how many people this 
hall will seat — there seems to be quite a crowd of 
us here — yet it is only a little handful out of the 
family of God; and in that day we shall shine in 
the kingdom of our Father in the likeness of 
His Son. It is the day of the manifestation, the 
unveiling, the revealing, of the sons of God, and 
the whole creation is waiting for that wonderful 
day, because the creation itself also shall be de- 
livered from the bondage of corruption into the 
liberty of the glory of the children of God. Do 
you know why we get sick f Yes, even the divine 
healers get sick, and they die, very much like 
other folks. That is not in their program, but 
they do. And what is the trouble with them, and 
with us? It is because they have not got full 
salvation. It is because our salvation, though 
nearer than when we first believed, has not yet ar- 
rived. We have salvation from the penalty of 
sin, and from the power of sin wc are getting 
salvation day by day; but one day we must be 
saved out of the very presence of sin with all 
that belongs to it; and among the things that 
belong to it, and out of which we shall be deliv- 
ered, is what this Word of God calls the bondage 
of corruption. You and I live in mortal bodies. 
We live in corrupting bodies. We live in bodies 


that are going to pieces — these earthly houses of 
our tabernacle are dissolving; but one day we 
shall be delivered from all that and' we shall 
have a house, not made with hands, eternal in 
the heavens. We shall be free from the bondage 
of corruption. And not only so, but the whole 
creation also shall be delivered from the bondage 
of corruption into the liberty of the glory of the 
children of God. And further — listen! "For we 
know that the whole creation groaneth and trav- 
aileth in pain together until now. And not only 
they, but ourselves also, which have the first- 
fruits of the Spirit." How sorry I am for men 
who have not the first-fruits of the Spirit! How 
sorry I am for men who do not know God, who 
have not been born again! WTiat do men do in 
these awful times of war, who do not have what 
you have to depend upon? Other men are sending 
their sons also to Europe, who know nothing 
about God, and know not how to pray, and have 
nothing to lean upon. How do they endure at 
all? Even we ourselves, who are happy in God, 
who have this salvation, who have the first-fruits 
of the Spirit, even we ourselves are not yet sat- 
isfied. We groan within ourselves. And what 
are we groaning about? We are groaning within 
ourselves because we are "waiting for the adop- 
tion, to wit, the redemption of our body." A 
great day of redemption is coming — the day of 
our exhibition, the day of our revealing, the day 
of our manifestation, when in body, as well as in 
spirit and soul, we shall be perfect like Him whose 


we are and whom we serve, and whom, having 
not seen, we love. O, glory be to God for that 
great day that is coming ! 

IV. I now come to my fourth point, namely, 
that in that day there shall be glory for Him, 
even onr adorable Lord and Saviour Jesus Christ. 
O, beloved, I am tired of hearing the name of the 
Lord Jesus traduced. I am weary of seeing Him 
stabbed in the house of His friends. I long to 
have the day pass when men wearing His livery 
and calling themselves by His name, transformed 
as His ministers, may drag His name into the 
dirt and bring reproach and ignominy upon Him. 
I am thanking God to-day for the eternal decree 
of the Father that one day, at the name of Jesus 
every knee shall bow, of things in heaven, things 
on earth, and things under the earth, and every 
tongue confess that Jesus Christ is Lord — Lord! 
Lord!— to the glory of God the Father (Phil. 
2:9-11). That will be glory for Him, and glory 
like that for Him is glory enough for me. 
glorious day! 

This day is described over and over again in 
the Bible. In the 19th chapter of the book of 
The Eevelation, there is a wonderful picture of 
the coming of our Lord Jesus Christ in the 
clouds of heaven with power and great glory. I 
will read a bit of it here: 

"And I saw heaven opened, and behold a white 
horse; and He that sat upon him was called 
Faithful and True, and in righteousness He doth 
judge and make war." I want to commend that 


to my pacifist brethren, "He doth judge and make 
war. His eyes were as a flame of fire, -and on His 
head were many crowns; and He had a name 
written, that no man knew, but He Himself. And 
He was clothed with a vesture dipped in blood: 
and His name was called The Word of God. And 
the armies which were in heaven followed Him 
upon white horses, clothed in fine linen, white 
and clean. And out of his mouth goeth a sharp 
sword, that with it He should smite the nations; 
and He shall rule them with a rod of iron: and He 
treadeth the winepress of the fierceness and wrath 
of Almighty God. And he hath on His vesture 
and on His thigh a name written, KING OP 
King who is my Saviour — the Man who died for 
me. And when he comes forth out of heaven upon 
his white horse, followed by his armies, I am 
going to be in those armies. Behold, the Lord 
cometh with all His saints. I am one of them. 
By His wondrous grace, I am one of them. I 
should never dare to think of myself as a saint, 
or call myself a saint, for I must confess that I 
do not look like one, neither do I always act like 
one, sometimes I do not even feel like one, but He 
says I am one. By the grace of God, and by the 
blood of Jesus, I am what I am. And when all 
the saints come, this one is coming. "I am in- 

I also like the picture presented of Him in the 
14th chapter of Zechariah. That chapter opens 
with the great siege of Jerusalem by the con- 


federated armies of the world, led by tlie Beast 
of that awful time. Poor old Jerusalem! She 
knows what it is to be besieged. She knows what 
it is to be slaughtered and trampled upon; and 
in this 14th chapter of Zechariah there is a pic- 
ture of that last awful siege before the millennial 
kingdom shall be set up. It is when everything 
seems to be lost — the city is broken down and has 
capitulated, one-half of the people have gone forth 
already into captivity, and everything seems to 
be lost — and then it says: "Then shall the Lord 
go forth, and fight against those nations, as when 
He fought in the day of battle." Now, if I were 
not going to come with Him on that day, I would 
rather be in Jerusalem than anywhere else in the 
world, just to see Him come. Over on the east 
there is seen by a few — for there will be a few 
Simeons, and Annas, and the rest, in Jerusalem, 
waiting for Him and believing His Word — they 
will be looking toward the east, and they will 
see there a cloud about the size of a man's hand; 
and as they look upon it, they see it growing, grow- 
ing, and they will call one another 's attention to it, 
and then shall they cry, "Behold, He cometh!" 
As they watch the cloud, it grows, and grows, 
and grows, until it finally hovers over the city; 
"and His feet shall stand in that day upon the 
mount of Olives, which is before Jerusalem on 
the east." I am glad to have it geographically, 
scientifically, mathematically located. The mount 
of Olives is not in heaven, nor is it "in the be- 
liever's heart," but it is "before Jerusalem on 


the east." When His feet strike that mountain, 
the spot whence He went away — He is going to 
take up His work right where he left it, the mount 
of Olives — and when His feet shall strike that 
mountain, the mount of Olives shall split in two. 
Do I really believe that? Surely; why not? But 
someone says, ' i That is impossible. ' ' Why, listen, 
man, you would not say "impossible," would you, 
in the same sentence with the name of Jesus 
Christ, the King of kings and Lord of lords? 
Why, He made that mountain. If I could make 
a mountain, I could make it split up any way I 
wanted to. And so He is going to split it up and 
make a valley run through it, to get the thing 
done that He intends to do, "and the Lord shall 
be King over the whole earth. In that day there 
shall be one Lord, and His name one." 

Now, I want to take a moment upon one thing 
in addition. I know that in a company like this 
there are many minds confused about the order 
of events, and they are saying, "We wish some- 
body would tell us what is to come first, so that 
we may know what to look for." The first pro- 
phetic conference I ever attended was at old Shi- 
kellimy, and Dr. Chapman was there, as were 
also Dr. Torrey and Mr. Huston. I remember that 
I sat there wishing that somebody would be very 
simple and tell me the order of events. 

Well, I am not zealous about the order of events 
in detail; but I am here to insist, and I believe 
that this conference stands for the doctrine, that 
the first thing to transpire now, is not the coming 


of our Lord to the mount of Olives, but the coming 
of our Lord into the air. 

"The Lord Himself shall descend from heaven 
with a shout, with the voice of the archangel, and 
with the trump of God: and the dead in Christ 
shall rise first: then we which are alive and re- 
main shall be caught up together with them in 
the clouds, to meet the Lord in the air; and so 
shall we ever be with the Lord. Wherefore com- 
fort one another with these words' ' (1 Thess. 
4:16-18). Beloved, we have turned to God from 
idols, to serve the living and true God, and to wait 
for His Son from heaven. The Great Tribulation 
will come after that; and the coming in glory will 
come after that ; and .the millennial kingdom will 
come after that; but whatever comes after that, 
this comes before all; and this is the thing for 
which we are to be waiting. We are to be waiting 
for His shout and His coming in the air to catch 
us up to meet Him there. 

I rather think I know what He is going to 
shout. I think I do. You know he has to say 
something when He shouts. When He stood at 
the tomb of His friend at Bethany, He shouted, 
and said, "Lazarus, come forth!" and he that 
was dead came forth. Imagine a Christian deny- 
ing the bodily resurrection, after that! Lazarus 
had to come, and if the Lord Jesus had not called 
his name, every dead body in that cemetery would 
have come forth. 

Well, He knows all our names, but it would 
take him a long time to call the roll. I think we 


have His shout for us in the words by which, 
in Rev. 4:1, He called John up to heaven. What 
He said to John was, "COME UP HITHER!" 
and when He says that, I am going. 

Rev. B. B. Sutcliffe 

Bible Teacher, Extension Department Staff, Moody Bible 
Institute, Chicago, III. 

The subject for this hour is, "Has God a Pro- 
gram V 9 Listening to the addresses of this Con- 
ference, one cannot but believe that God has a 
program, and is moving along step by step to 
the working out of His purposes. I am to speak 
of God's program in relation to Israel, in relation 
to the nations, and in relation to the Kingdom. 

1. God's Program in Relation to Israel. 

Israel, as we have heard, is to be regathered 
in an unconverted state into her own land. This 
is something more than her return from Babylon 
after the seventy years' captivity, as Ezek. 
37:15-28 clearly shows, especially verse 22: 
"And I will make them one nation in the 
land . . . and one king shall be king 
to them all: and they shall be no more two 
nations, neither shall they be divided into two 
kingdoms any more at all." Again the Lord 
says in Amos 9:15, "I will plant them upon 
their land, and they shall no more be pulled up 
out of their land which I have given them" (see 


also Isa. 11:11, 12; Jer. 33:7, 14-16, etc.). When 
so gathered into her own land Israel will enter 
into covenant with the sinister being called Anti- 
christ, which covenant he will break at the end 
of three and one-half years. Then will ensne such 
a time of distress and persecution that its equal 
has never yet been seen. It is called in Jer. 30 :7, 
"the time of Jacobs trouble." Dan. 12:1 says it 
"shall be a time of trouble such as never was 
since there was a nation even to that same time. ' ' 
Such will be the awfulness of the persecution and 
distress in those days that it is said in Matt. 24 :21, 
that "except those days should be shortened, there 
should none be saved : but for the elect 's sake those 
days shall be shortened' ' (see also Zech. 14:1, 2; 
Matt. 24:15-28, etc.). The breaking of the cov- 
enant, which gives rise to Israel's persecution, is 
caused by the idolatry of Antichrist who pro- 
claims himself to be God, and the refusal of Israel 
to recognize him as such. Then Antichrist will 
attempt to blot out Israel and with her all 
knowledge of God on earth. This indeed has been 
Satan's desire since God had this peculiar nation. 
He attempted it through Pharaoh long ago in 
Egypt, through Haman in the days of Esther, and 
he will finally try to do it through this Antichrist. 
Antichrist will appear, after the rapture of the 
Church, as the leader of the world. He will be a 
man of education, a man of refinement and cul- 
ture, a man of wide experience, a man clever 
enough to draw to himself the highest and the best 
the world affords in the way of learning, intel- 


lectual power and all that which the world con- 
siders great. As the leader of all the forces of 
the earth, he will set himself up as God to be 

But the godly remnant among the people of 
Israel, refusing to give up the worship of the God 
of their fathers, will break their covenant with 
him. Hence will follow Israel's time of trouble. 
Just when it seems as though Israel would be 
finally exterminated, the Lord from heaven will 
appear in His second advent to the earth and 
bring deliverance to His people. So w r e read in 
Zech. 14:2, 3: "Then shall the Lord go forth and 
fight against those nations, as w T hen He fought in 
the day of battle.' ' "In that day the Lord shall 
defend the inhabitants of Jerusalem" (Zech. 
12:1-8; see also Isa. 26; Isa. 66:15, 16; Matt. 
24:29-31, etc.). Rev. 19 describes this time and 
adds that Antichrist and his prophet will be taken 
and cast alive into the lake of fire. The deliver- 
ance of Israel is followed by her conversion. Zech. 
12:9 to 13:1 says the Lord will pour upon His 
people the Spirit of grace and of supplication, and 
there will be opened for the house of David a 
fountain for sin and for uncleanness. They will 
see Him as their Messiah (Matt. 24) and seeing 
Him the nation will be converted, or as Isa. 
66:5-13 puts it, the nation will be born in a day. 
Paul's conversion is an example of Israel's. He 
was converted as Israel will be, not by the preach- 
ing of the gospel but by a vision of the risen and 


glorified Lord (compare Acts 9; 1 Tim. 1:16; 1 
Cor. 15:8, margin). 

Converted, and all her iniquities subdued, and 
her sins cast into the depths of the sea (Mic. 
7:18-20), Israel will become a praise and fame in 
every land where they have been put to shame 
(Zeph. 3:14-20). She will come to the place of 
religious leadership in the world (Zech. 8:13, 
20-23), and finally to the place long ago promised 
her of national supremacy in the earth. She will 
be "the head and not the tail" (Deut. 28:13) 
among the nations, and the kingdom or nation 
that will not serve Israel shall utterly be de- 
stroyed (Isa. 60:10-12). 

II. God's Program in Eelation to the Nations. 

The nations had their beginning in Gen. 10, 11. 
The race having turned its back upon God and 
gone into idolatry, as Josh. 24:2 informs us, God 
divided it into nations. These nations were 
formed in idolatry and therein continue. Idolatry 
is not that which is in the dark groping for the 
light, but that which has had the light and turns 
to the dark. We are members of a fallen and a 
falling race. The world is in deeper spiritual 
darkness to-day than ever before. Civilization is 
the exaltation of man, Christianity is the exalta- 
tion of Christ. Man's exaltation is the world's 
endeavor, which will end in the rebellion against 
all that is of God described in the second Psalm. 
This final rebellion of the nations will be under 
Antichrist, and will take the form of the attempt 
to exterminate Israel, by which nation alone God 


will be sought after. At the appearance of the 
Lord for the deliverance of His people the nations 
will be judged as told in Matt. 25:31-46. They 
will be separated from one another, according to 
whether they are sheep or goats. Their judg- 
ment will be according to their conduct in relation 
to the Lord's brethren after the flesh, the Jews. 
Their destiny will be according to their condition, 
whether righteous or unrighteous. The judgment 
of the nations is not to determine the question of 
eternal life or death, but to discover which nations 
enter into the millennial kingdom. The ones who 
do come into that millennial kingdom will find 
Israel, converted and made a praise and fame 
among them, to be a blessing as she was a curse 
(Zech. 8:13). They will follow Israel's religious 
leadership, as Zech. 8:20-23 declares. God has 
said that all the nations shall know He is the Lord 
when He is sanctified among Israel (Ezk. 36:22, 
23). So the nations wait for blessing until Israel 
is restored and converted. 

III. God's Program in Relation to the King- 

The coming King is He whose name is Jesus. 
He will be the center of the world's thrones and 
will sit upon the throne of His glory, as Matt. 
25 :31 says. Paul speaks in 1 Tim. 6 :14, 15 con- 
cerning "the appearing of our Lord Jesus Christ 
which in His times He will show, who is the 
blessed and only Potentate, the King of kings and 
Lord of lords." He will also be the center of the 
world's homage. He has been given a name 


" which is above every name, that at the name of 
Jesus every knee should bow, of things in heaven, 
and things of earth, and things under the earth, 
and every tongue confess that Jesus Christ is 
Lord to the glory of God the Father' ' (Phil. 
2:10, 11). He is now on His Father's throne, 
"from henceforth expecting until His enemies be 
made His footstool" (Heb. 10:13.) He will also 
be the center of the world's hopes, and "unto Him 
shall the gathering of the people be" (Gen. 
49:10). "The government shall be upon His 
shoulder, and of the increase of His government 
and peace there shall be no end" (Isa. 9 :6, 7). 

His government will be one of righteousness, 
justice and equity. Let all rejoice "before the 
Lord, for He cometh to judge the earth : He shall 
judge the world with righteousness and the people 
with His truth" (Psa. 96:13). "O, let the na- 
tions be glad and sing for joy: for thou shalt 
judge the people righteously and govern the na- 
tions upon earth" (Psa. 67:4). "Behold the 
days come, saith the Lord, that I will raise unto 
David a righteous Branch, and a King shall reign 
and prosper, and shall execute judgment and jus- 
tice in the earth" (Jer. 23:5). It means that a 
reign of righteousness will yet be on this earth. 
He, the King .of kings, will rule with a rod of iron 
and will enforce peace and justice throughout the 
whole world. The effects of such a -rule are plainly 
told in Scripture. "He shall judge between the 
nations and reprove many peoples : and they shall 
beat their swords into plowshares and their 


spears into pruning hooks" (Isa. 2:4; see also 
Mic. 4:1-3). 

This world is yet to have an international court 
of arbitration, from the decisions of which there 
will be no appeal. There will be just -one Arbiter 
in that court, but He will be the King of kings. 
There will be no universal peace in the world until 
the Lord Jesus Christ sets up this court. If the 
church could bring in universal peace now in our 
day, it would be proof that the Bible is false. No 
greater bit of folly has ever been undertaken than 
the attempt to have world peace before Christ 
comes the second time. But, because of the en- 
forcement of law and the reign with righteous- 
ness, many will yield obedience while they would 
like to disobey the King. Psa. 66 :l-4, as well as 
Psa. 18:43, 44 and other scriptures, show that 
His enemies will yield Him a feigned obedience. 
This will continue until the final test comes at the 
end of a thousand years. At that time Satan will 
be loosed from his prison and man will, as in the 
beginning, be called on to choose whether he will 
serve God or the devil. Many will choose to follow 
the devil, only to be destroyed by the Word of the 
King of kings. At last all evil will be removed 
and there will come the new heavens and the new 
earth, wherein dwelleth righteousness (2 Pet. 
3 :10-13). There will be no need of the rod of iron, 
for all will know the Lord from the least to the 
greatest. During the millennium it will be a rule 
with righteousness, but in the new earth right- 
eousness will dwell. 


In brief, God's program is, premillennial when 
evil is revealed, millennial when evil is restrained, 
postmillennial when evil is removed. 

The evening devotional service was conducted 
by Rev. W. Dayton Roberts, D.D., Pastor, Temple 
Presbyterian Church, Philadelphia. 

The Chairman then introduced Rev. Herbert 


Pastor Herbert Mackenzie 

Pastor of the Gospel Church, Cleveland, Ohio, and Secretary 
of the Erieside Bible Conference 

About a century ago, Christendom was being 
bathed in blood by the sword of Napoleon. The 
world was then passing through its greatest 
horrors that have been known for ages, and at 
that time, while Napoleon was creating havoc and 
hell among the civilized peoples of Europe, God 
was planning the invasion of heathendom by the 
undertaking of modern missions. During those 
days of terrible trial, a number of the modern 
missionary movements were inaugurated. The 
London Missionary Society, the Scottish Mission- 
ary Society, the Church Missionary Society, the 
Baptist Missionary Society, the American Board 
of Foreign Missions were organized about that 
time. All these missionary organizations were 
founded and their first missionaries sent forth 
under the inspiration of the Spirit, during those 
dark days of the world's history. During the 
Napoleonic era the work of the British and 
Foreign Bible Society also was started, and the 



work of the Sunday schools was inaugurated by 
Robert Raikes. Carey was then sent by God to 
India, Morrison was called for China, and MofTatt 
was led by God to Africa, and one wonders, look- 
ing upon such a congregation as this, interested 
in the truth of our Lord's return, whether in these 
days — when the Kaiser has heated the fires per- 
haps seven times hotter — God has a purpose 
through such a gathering as this of again sending 
forth His hosts into the darkest corners of the 
earth, entrusting to them the light that it may 
radiate far and wide until it reaches the remotest 
bounds of earth. For He has said even unto us, 
"Go ye into all the world and preach the Gospel 
to every creature.' ' We all recognize our duty 
as citizens to do our best for our country and for 
the world in a crisis so grave as this through 
which we are passing. We recognize too that we 
have a Leader who is leading us on in a spiritual 
conflict; that we have a commission which must 
be obeyed and completed in order that he may 
come again and receive us unto Himself. 

Doctrine always decides duty. It matters much 
what a man believes, and as we study the doctrine 
of God's Word as we have studied it during the 
past three days, we are led to inquire from the 
Word of God just what he expects of us after 
receiving the added light and blessing. Doctrine 
in the plan of teaching always precedes the plan 
of duty. Doctrine is like a locomotive to which a 
number of coaches are attached. The doctrine is 
intended to be the inspiration and gives to us im- 


pulse and impetus to obey all the behests of our 
Lord. The doctrine of God is the foundation de- 
signed by God, well and truly laid ; and duty is a 
building which God expects us to rear upon the 
foundation which He has provided. 

In the 6th chapter of the Epistle to the Eomans, 
Paul uses the simile of a mold to express the pur- 
pose of doctrine. He wrote to those Romans, 
i 'God be thanked that ye have obeyed from the 
heart that form of doctrine which was delivered 
you.'' And the word he used was that which we 
could correctly translate as a die, a mold or a 
cast capable of reproducing a likeness, a figure, 
or an image, just as the die produces an image 
and the superscription on a coin, or as the engrav- 
ing or the type prints its likeness upon the sheet 
of paper, so the doctrine of God is intended to 
imprint a spiritual superscription upon the serv- 
ice of the servant of Christ which authenticates 
his message, which puts a divine seal upon his 
ministry as well as a Christlikeness into his life. 
"Take heed unto thyself and unto the doctrine, 
for in so doing thou shalt both save thyself and 
them that hear thee." And when we speak of 
doctrine, we do not speak of doctrines, for God's 
doctrine is always referred to in the singular in 
the New Testament. God's doctrine is intended 
to carry us on, while the doctrines of men, doc- 
trines devised by men in contrast to the doctrine 
declared by God, only "carry us away" like 
wind carries away chaff. 

It is our business this evening for a few minutes 


to look at a few of the scriptures which link up 
both the doctrine and the duty of the church. For 
the glory of the doctrine of the glorious appear- 
ing of the Lord Jesus Christ has a large place in 
the New Testament and our service is only ac- 
curate and acceptable to God as it is given shapeli- 
ness and soundness by our obedience to the doc- 
trinal die which has been delivered unto us. With 
your permission I would like to read two or three 
brief verses of Scripture which indicate what God 
has in mind for us, and I want to take three brief 
messages from the last chapters of Scripture 
written by the apostle Paul, the apostle Peter and 
by the apostle John. In 2 Tim. 4:1 we read, "I 
charge thee therefore before God .and the Lord 
Jesus Christ, who shall judge the living and the 
dead at his appearing and his kingdom. ,, Here 
we have a statement of the doctrine. There we 
are charged before God in the light of the doctrine 
and the duty is stated in the next verse and per- 
haps is summed up almost completely in three 
words: ' 'Preach the Word/ ' No man can know 
the doctrine of the appearing of the great God and 
our Saviour Jesus Christ, without having a burn- 
ing desire and a deep yearning to "preach the 
Word" which not only will save but build up His 
saints upon the most holy faith. 

The Second Epistle of Peter, the third Chapter 
the 13th and 14th verses, have a similar 
sequence. "Nevertheless we, according to His 
promise, look for new heavens and a new earth, 
wherein dwelleth righteousness. ,, A statement of 


the doctrine to which we have been listening dur- 
ing this conference and then once more our out- 
lined duty. "Wherefore, beloved, seeing that ye 
look for such things, be diligent that ye may be 
found of Him in peace, without spot and blame- 
less." The busiest people today in the Kingdom 
of God, or rather among the nations who are 
preaching the gospel of His grace, are those who 
believe in the imminent return of the Lord Jesus 
and the wonderful program which follows His 

The 22d chapter of the Book of Eevelation con- 
tains a three-fold record of words falling from the 
lips of our Lord which confirm the promise of His 
coming. In verse 7 He says, "Behold, I come 
quickly!" The statement of the doctrine once 
more, and then, "Blessed is He that keepeth the 
sayings of the prophecy of this book," a state- 
ment concerning our duty. I remember a number 
of years ago a very saintly and a very gifted 
servant of Christ telling me that with a dimming 
of the hope, with the fading of the desire for His 
appearing, there was always failure in his 
ministry and that he always needed the reviving 
of the hope in order that he might tighten the 
bands between himself and his Christ in order 
that he might be more firmly bound with the cords 
of loving sacrifice to the horns of the altar of the 
divine purpose. "Behold, I come quickly." 
"Blessed is he that keepeth." "Hold fast that 
thou hast, that no man take thy crown." 

The twelfth verse repeats the prophecy of His 


return coupled with a promise of recompense, for 
His servants. " Behold, I come quickly; and My 
reward is with Me, to give every man according 
as his work shall be." The work of the servant 
of Christ is to be undertaken in the light of the 
coming of Christ. Perhaps we have at times been 
inclined to be a little bit discontented with the 
wages we have received, but the Lord Jesus Christ 
pledges payment of all arrears of wages when He 

Finally in the 20th verse the third statement 
from His lips is found concerning His return. 
"Surely I come quickly." The responsive wait- 
ing heart .answers with a prayer that we should 
be praying with ever increasing earnestness if we 
believe He is coming back and if we love His ap- 
pearing, i l Even so, come, Lord Jesus. ' ' In this last 
chapter of Scripture, in the light of the coming we 
are instructed concerning something that we 
should keep, something that we should do and 
something that we should pray. "Even so, come, 
Lord Jesus. ' ' We are assigned the task this even- 
ing of answering the question, "Does the 
prophecy of the Lord's return paralyze or en- 
ergize in the work of world-wide evangelism V 9 
Experience, as you know, is sometimes misguiding, 
and if we would learn exactly what this blessed 
hope is intended to accomplish, we need to turn to 
God's own Word, and I want first to refer you to 
the 24th chapter of the Gospel by Matthew. In this 
passage which we intend to read you will see that 
God brings before us two servants. In the 24th 


of Matthew God deals with individuals in twos. 
You remember He speaks of two men being in 
the field, and the one shall be taken, and the other 
left ; two women will be grinding at the mill, and 
the one shall be taken and the other left, but here 
He gives us the record of two servants. Eeading 
from the 44th verse, ' ' Therefore be ye also ready : 
for in such an hour -as ye think not the Son of 
Man cometh. Who then is a faithful and wise 
servant, whom his lord hath made ruler over his 
household, to give them meat in due season? 
Blessed is that servant, whom his lord when he 
cometh shall find -so doing. ' ' You and I have been 
receiving meat, and when the Lord comes He ex- 
pects to find us dispensing meat. We are never 
made to be a temple or a pool for the blessings 
of God. We are intended always to be channels. 
God ever expects us to break the bread which has 
been broken to us. He gave to the disciples that 
they might break it unto the multitude, but here 
is a man engaged in serving meat to his master's 
household and he is watching for his master's re- 
turn. When his master does .actually appear he 
is an exceedingly happy man, for that word 
"blessed" means joyous, and you and I presently 
are going to be lifted to the height of joy when 
our Lord returns if He finds us faithful in service 
and patient in watchfulness. We will be saying, 
"I will go unto God, unto- God, my exceeding joy," 
for only God Himself is the joy height of man. 
Only Jesus Himself is the joy height of the 


He then speaks to us about another servant. I 
want you to notice what He says : "But and if that 
evil servant shall say in his heart, My lord de- 
layeth his coming; and shall begin to smite his 
fellow servants, and to eat and drink with the 
drunken ; the lord of that servant shall come in a 
day when he looked not for him, and in an hour 
that he is not aware of, and shall cut him asunder, 
and appoint him his portion with the hypocrites : 
there shall be weeping and gnashing of teeth/ ' 
What I want you to notice concerning this servant 
is that he does not deny his lord's return. He 
does not brush out of his mind altogether the 
thought that his lord is coming back. The 
thought which he seeks to dismiss from his mind 
is that of an early prospect of his lord's return. 
He says, "My lord delay eth his coming," and 
with that thought taking root in his mind he be- 
gins to deal unkindly with his fellow servants and 
enters into fellowship with the world. There is 
nothing that will keep us more clearly separated 
from the world than the momentary expectation 
of the return of the Lord Jesus Christ. This man 
said, "My lord delay eth." He only "delay eth" 
his coming. God forbid that we should suggest 
that all the servants of Christ who teach His de- 
layed coming are like this servant whose example 
is set before us, but we do know that it is a dan- 
gerous thing for us to suggest to ourselves that 
our Lord will tarry ere He return, for with the 
unwatchfulness of this servant came unreadiness, 
and with unreadiness came unfaithfulness, and 


with unfaithfulness came unkindness, and with 
unkindness came ungodliness, and all this because 
he had lost the present hope. Those who love His 
appearing, long moment by moment for His re- 
turn, for it is the normal outcome of Love to long 
for the appearing of the loved one. 

We turn now to the Second Epistle of Peter, 
the third chapter, the 3d and 4th verses. You re- 
member well what the apostle says. He tells us 
there that we should know something first; that 
is, it is one of the earlier things a believer ought 
to know concerning Satanic opposition to this 
truth. ' ' Knowing this fikst, that there shall come 
in the last days scoffers, walking after their own 
lusts, and saying, Where is the promise of His 
coming? for since the fathers fell asleep, all 
things continue as they were from the beginning. ' ' 
Frequently there is one word which is the key- 
word to a book, the keyword to a chapter, the 
keyword to a verse of Scripture, and it seems to 
me the keyword here is the word promise. Where 
is the promise of his coming? A revival of the 
old Satanic slur and slander aimed at the 
Promiser. Satan knows that he can never over- 
throw the fulfilment of the Word of God, the 
promises of God or the purpose of God, but Satan 
does believe that he can overthrow your confidence 
and mine in the veracity of the inspired Scrip- 
tures. Consequently, " Where is the promise of 
His coming ?" is the query of the mocker. Lower 
down in the 13th verse the apostle says, " Never- 
theless,' ' — in spite of all they say — "nevertheless 


we" — not they — u according to His promise, look 
for new heavens and a new earth, wherein 
dwelleth righteousness." The attack upon the 
promise is a renewal of the old Satanic deception 
employed in Eden : " Hath God said? ... Ye 
shall not surely die!" 

Now the Word of prophecy as relates to our 
Lord's return energizes in the work of world-wide 
evangelism because it informs us concerning three 
things. First, concerning God's purpose; second, 
of His plan for our life ; and third, because of the 
prospect which is set before us. I want to turn 
now to the 15th chapter of the Book of Acts and 
read a brief Scripture frequently referred to dur- 
ing this Conference, verse 14. "Simeon hath de- 
clared how God at the first did visit the Gentiles, 
to take out of them a people for His name." 
Will you notice please that God is simply visiting 
the Gentiles and that we have two suggestions 
here : first, a limited period; and second, a limited 
purpose, a limited time to work and a limited task 
to perform. He is not dwelling here among the 
Gentiles as a fixed plan or purpose. He is simply 
visiting the Gentiles to take out of them a people 
unto or for His name. 

The next word is, "And to this agree the words 
of the prophets ; as it is written. ' ' This was a new 
revelation. A new Word in prophecy. The Old 
Testament prophets had nothing to say about this 
revelation declared by Peter. But, says James, 
this prophecy of Peter is not out of harmony 
with what prophets have said. It is just like a 


newly written stanza placed in the middle of an 
old hymn and which is in perfect harmony with 
the verses which go before and those which follow 
after it. This testimony regarding the church, 
this gathering out of the church from the nations 
of the earth, while it is not revealed to us in Old 
Testament prophecy, is in perfect harmony with 
all that the prophets have said concerning the past 
and future program of the Lord Jesus Christ — 
there is no contradiction. Then in the next verse 
we read, "I will return," and the logical result of 
our belief of this doctrine that God is working 
among the Gentiles to take out of them a people 
for His name is, the sooner the desired people are 
gathered out the sooner He will return, and if 
that work of gathering them out has been left in 
your hands and mine, how busy we should be at 
this business in order to hasten the return of our 
Lord and Saviour Jesus Christ. 

"We were referring a few moments ago to the 
work of modern missions. I believe during the 
past century that 75 per cent of those whose lives 
have been spent in producing the century's results 
upon the mission field have been those men and 
women who have drawn their inspiration from 
this fact of a divine purpose among the nations 
to bring out a selected people who shall comprise 
the body of the Lord Jesus Christ and upon the 
completion of which He will immediately return. 
Those who have bored into the bush of Africa, 
those who have gone into the jungles of India, 
those who have encompassed the walled cities of 


China during the past one hundred years and 
have brought to us a century's results and the 
missionary prospects that we have to-night upon 
the mission field — 75 per cent of them at least have 
believed in the near approach of the Lord Jesus 

I am wondering if God wants me to say some- 
thing here which I have never before publicly 
stated, just by way of suggesting to you the effect 
this doctrine has had upon my life. Away back 
in 1897 I was engaged with Mr. Philpott in seek- 
ing to establish this .testimony to which we have 
been listening during the past few days, in various 
centers in Canada, and I remember going into a 
city to a given work and having around me four 
or five people. I remember how through that 
year my heart was groaning to be able to do some- 
thing for the mission field, and at the end of the 
first year I calculated the stipend that I had re- 
ceived from all quarters and I found it to be the 
sum of about $224.00. Just at that time the Lord 
laid upon me the burden of doing something for 
the world, the great world, and I immediately 
began to pray that He might show me just what 
He wanted me to do. It seemed perfectly clear 
that we were to take a missionary offering and 
although the numbers were few and even although 
the finances were low and the testimony did not 
seem to make very much headway, we set apart 
a day for a missionary offering. Gradually we 
found ourselves praying for God to send us 
money, not asking people for money, but for God 


to send us money into the hundreds, and I remem- 
ber on that missionary Sunday morning before I 
preached that first missionary sermon in that 
little hall, I was asking God to send us that day 
$250.00. But at the end of that day He had not 
only exceeded in one day my salary for one year, 
but He had given us not less than $296.00. As 
our Brother Whittlesey was praying a few min- 
utes ago, the thought came back to me of that 
first missionary day. That first missionary money 
within a very few months was used with other 
sums to send across the seas our first missionary 
under the board of the China Inland Mission to 
preach the Gospel to the heathens in China, and 
I want to say, dear friends, from that day to this, 
there has never been one year in my life but what 
God has succeeded in sending us more money in 
the one day than He has sent for the pastor's 
salary year by year. To-day in our church in 
Cleveland I thank God that we are able to say 
that our missionary income exceeds the entire 
income of the church for all other purposes. Thus 
the energizing of the Hope continues in the life 
of an individual and of a church. Men who are 
working with God are sure of what they are 
doing. A man asked me not so long ago what was 
the greatest thing he could do for God. I said, 
"The greatest thing that you can do for Him is 
to do what He is doing." That is what God wants 
you and me to do ; to long for that for which Christ 
is longing; and Christ is longing to see a com- 
pleted body, and that completed body must be 


drawn out from all the peoples and tongues and 
tribes of the earth. 

Those who know the Lord's purpose do not 
need any personal appeals. I have never asked 
an individual for a dollar for missions in 20 years. 
I have never permitted any of my officials to can- 
vass any members of the church for a penny for 
missions. Men whose hearts are touched by the 
inspiration of the Lord's return need only to be 
informed of the need and they are satisfied to 
give their best to the Lord, for they live in the 
light of the gleams of the coming glory. I have 
a mechanic in my church who ten years ago, when 
I first went there, was very complacently giving 
from $2.00 to $5.00 a year for missions. He was 
perfectly satisfied with what he was doing. But 
after a year or so the light began to break in. 
A man who was only receiving mechanic's wages 
and a married man with a family, purchasing in 
these days Liberty Bonds and giving to all the 
other humanitarian enterprises connected with the 
war. After a little while we found that he was 
giving $50.00 a year and a little later we discov- 
ered that he was giving $100.00 a year, and this 
year he has given over $300.00 to hasten the return 
of the Lord Jesus Christ. 

Second, this Word of God, this Blessed Hope, 
is instructing us concerning the plan of God for 
our service. Somebody has said that Judaism and 
the heathen religions have respect for boundaries 
and are content to let everybody else alone, 
but the man who knows the plan of God is not 


willing to let anybody alone. It does not matter 
how near He may be or how far away the 
man may be who needs the Gospel. I have 
come to the conclusion examining my own heart 
that we can never be like Christ or Christlike 
until we love the world. For Christ loved the 
world and no man can begin to be like Him until 
in some measure he too can say, "I love the 

Will you turn with me to the first chapter of 
the book of Acts. I want to read the last words 
of the Lord Jesus Christ before His ascension, and 
I want to read the first words of revelation 
uttered after He had ascended. Probably a mo- 
ment or so before He went away He uttered these 
words: "But ye shall receive power after that the 
Holy Ghost is come upon you and ye shall be wit- 
nesses unto me. ' ' And those disciples knew what 
He meant by witnesses, for that word meant mar- 
tyr testifiers. Those men knew when He uttered 
that word that this testimony to which they were 
called, this witness which was to be their work, was 
to be of more value to them than their own lives. 
There are boys, perhaps your boys, your brother, 
your friend, who will lay down their life, or are 
willing to lay down their lives for their country, 
and there is something wrong with you and with 
me if our lives are of more worth in our sight than 
the witness which He has left to our trust. The 
disciples were told in those last words that they 
should be witnesses unto Him "both in Jerusalem 
and in all Judea and in Samaria, and unto the 


uttermost part of the earth. And when He had 
spoken these things, while they beheld, He was 
taken np; and a cloud received Him out of their 
sight. While they looked heavenward two men 
stood by them in white apparel; which also said, 
Ye men of Galilee, why stand ye gazing up into 
heaven? This same Jesus . . . shall so come in 
like manner as ye have seen Him go into heaven. ' ' 
You notice the accurate sequence in dispensational 
procedure. Just before Jesus left, He gave His 
disciples a commission. Just after He had gone, 
messengers from heaven gave a promise of His 
return. Between the commission at the one end 
and the coming at the other, there must be the 
completion of the work which has been entrusted 
to us. 

Do we know that a thousand million souls are 
waiting to-night for the light you and I have 
been receiving in this conference? and that twio 
and a half million a month have been passing 
away out from the fields of heathenism during our 
generation out from this life into the next without 
hearing a word of the Gospel? Two and a half 
millions a month since the beginning of the war 
alone gives to us an appalling total exceeding the 
entire population of the United States. All the 
munitions employed and all the conflicts in Europe 
are not able to overtake the awful death and dev- 
astation and eternal destruction being wrought 
because a church is paralyzed through lack of 
measuring up its duties to the doctrine which it 
has been taught. 


Years ago, I was traveling through Central 
Soudan. I found there from tne west coast up to 
Lake Chad about 40 tribes waiting for the Gospel. 
Only one tribe of the 40 had the complete record 
of the Scriptures. Forty tribes in ignorance, in 
idolatry, in nakedness, in superstition, steeped in 
paganism, with a thousand Moslem teachers and 
traders sent out to convert them from paganism 
to Mohammedanism; to one Christian missionary 
being sent out by the entire church of God. I 
walked an average of 17 miles a day for 7 days 
without finding a trace of any person who believed 
on the Lord Jesus Christ. Thousands of vil- 
lages and .scores of towns are waiting, waiting, 
WAITING, while you and I are enjoying the ful- 
ness of His blessing, sitting at His feet and.looking 
into His blessed face. This Conference testimony 
cannot fail to scatter us to the ends of the earth 
in obedience to the heavenly vision. 

My time has gone. I want, however, to say this, 
that there is a Prospect. Somebody has spoken 
here about rewards. Somebody has said in this 
conference something about taking a crown and 
laying it at His feet. I know of no surer way of 
securing a crown to lay at His feet than by gain- 
ing it in the work of soul winning; of making 
known to the world the glories of His cross. Will 
you remember this to-night ? There was a moment 
in the life of the Lord Jesus when He stood before 
that earthly judge, when He took the curse from 
beneath our feet and He permitted His enemies 
to take those thorns and entwine them into a 


crown and place it upon His brow, and when you 
and I look upon His blessed face, we shall 
see the marks made by the crown of thorns. He 
loved us enough to take earth's curse from be- 
neath our feet and lift it to His blessed brow. 
Oh, what a delight, that some day we may be 
able to take the crown which He has placed upon 
our head and consider that the highest that He 
can give to us for our service is only worthy for 
the feet of Him whose shoe latchet John tells us 
we are unworthy to unloose. 


Address by Dr. Wm. B. Riley 

Mr. Chairman, Brethren and Sisters: I am 
keenly sensible of my honor, in being privileged 
to close this matchless conference by discussing 

The subject is found in the third chapter of 
Peter's Second Epistle. 

The apostle's objective, in this chapter, is easily 
evident. He is forced to the defensive by critics! 

The theme of this Conference was Peter's theme. 
He would stir up "the minds of his brethren by 
way of remembrance" and that which he would 
have them recall is the word of holy prophet and 
apostle, and also of Lord and Saviour, about the 
Second Coming. 

Peter was not only an apostle, but also a prophet 
— a seer. God, who "is a Revealer of secrets," had 
brought the future within the apostle's vision. 
Even the last days were to him like the open 
pages of a book, and looking into them, he saw 
"the scoffers" who would come. The words he 
puts into their mouths: "Where is the promise 
of his coming?" etc., his arguments against their 


infidelity, and his positive declaration of divine 
truth, might, each and all, be considered under 
three suggestions. 

In this discussion, permit us to fellowship with 
Peter's convictions and express these three points 
in the possessive case: Our Creed, our conduct, 
our Christ. 


The time has come when thinking Churchmen 
recognize the fact that the Second Coming of 
Christ is creating and completing a definite fel- 
lowship. The men who entertain "The blessed 
hope" are bound together in a peculiar brother- 
hood: a brotherhood of increasing sweetness and 
deepening strength. No single denomination of 
the many that go to make up modern Protestant- 
ism, is »as definite in its fellowship and as distinct 
in its doctrinal teaching as is the brotherhood of 

In consequence of that fact, permit us to make 
three remarks, and then elaborate each in turn. 

1. The Second Coming is now being specially 

"Whether we have come to the last days or not, 
no man can dispute the fact that we have come 
to the days when the number of Biblically in- 
structed men and women who entertain what the 
apostle Paul called "That Blessed Hope" is enor- 
mous and is rapidly increasing. 

The most marked religious movement of the 


20th century is the revival of Chiliasm. The Bible 
training school is its educational expression; the 
Bible Conference, now indefinitely multiplied in 
numbers, is its expression in assembly; the thou- 
sands of pulpits interpreting the Scriptures from 
this standpoint, and the increasing wealth of lit- 
erature devoted wholly to the definition and 
defense of this doctrine, are the effective medium 
of this propaganda! 

While denying the charge that "the movement 
is heavily financed' ' and resenting, with the con- 
tempt it deserves, the indictment of disloyalty to 
the interests of human government, we frankly 
confess our deliberate determination to employ 
voice, pen, press, in fact every agency at our 
command to make known the greatest doctrine of 
all Scripture, namely, the coming of our Lord. 

No longer shall this precious truth be left to 
the erratic and the irresponsible! Through the 
lips of sane men, and by the pens of the most 
scholarly the Church of God knows, and by the 
lives of the most saintly, this Gospel of the King- 
dom shall be preached in all the world for a 
witness unto all nations. 

The only apology the advocates of this faith 
have to present to the public is one of tardiness. 
It is nothing short of amazing when a woman, in 
middle life, born and brought up in a Christian 
house and, for 25 years, living as the wife of 
a Christian minister of national reputation, asks, 
in all guilelessness, as one such recently did, 
"What is this doctrine about the 'Second Com- 


nig'? and what is the word employed, 'premil- 
lennialism , — or something of that kind?" Before 
a question like that the advocates of this great 
hope ought to hang their heads for shame and 
determine, once and for all, that God shall no 
longer be compelled to wink at the times of such 

When the dean of a theological seminary 
known, by both office and name, in more than one 
continent, attempts to discuss the subject, " Will 
Christ Come Again?" and reveals, in multiplied 
sentences, an utter ignorance of the premillen- 
nialist's position, the advocates of this blessed 
hope should not so much blame him as blame 

Too long have we been silent on the one theme, 
to which more of sacred Scripture is devoted than 
to any other subject about which inspired men 
ever employed tongues or pens! 

But the thousands that have waited on this 
great Conference, the throngs that packed and 
overflowed the Moody Church, requiring at times 
three additional assembly rooms to accommodate 
them, when four years since the Prophetic Con- 
ference was held in Chicago, the literal millions 
that attend upon the multiplied Bible assemblies 
and Churches to hear the men who know this 
truth, the sudden rise and unprecedented growth 
of Bible Training Schools, these all indicate the 
final awakening of ministers and laymen alike 
to that most precious and long neglected teaching, 
the Second Coming of Christ. 


To-day it is in the ascendant, and, for the first 
time since Daniel Whitby diverted men from this 
truth, it is accredited deserved emphasis. 

2. Along with this new emphasis there has 
risen a passionate opposition; Peter's prophecy 
is finding a literal fulfilment, and opponents are 
saying, " Where is the promise of his coming? for 
since the fathers fell asleep, all things continue as 
they were from the beginning of the creation." 

One opponent of this truth, apparently troubled 
by the consciousness of his own choleric spirit, 
introduces his discussion with an apology to the 
feelings of the good people he intends to hurt. In 
a single city, recently, on three great public occa- 
sions, the chosen speaker of the hour, discussing 
in each instance a subject altogether aside, turned 
from his theme long enough to hold the second 
coming to scorn. 

Go to the book stores and ask for volumes on 
the Millennial Hope and when the salesman shall 
have stacked up twenty or more before your face, 
you will find that well-nigh one-half of them are 
written from the standpoint of opposition, and 
while in most instances the titles would lead you 
to expect a sane and spiritual discussion of the 
subject, quite often the sub-title is a scoff, as, for 
Phase of War-Time Thinking.' ' 

The most amazing fact, in this connection, is 
found in the circumstance that the line of argu- 
ment against the Lord's reappearance has as per- 
fectly paralleled Peter's prophecy, as though the 


writers had either never heard of this apostolic 
prediction, or knowing it, feared not in the least 
to take the part assigned them. 

In illustration, think of a statement like this: 
"A modern man has various reasons for doubting 
the validity of present-day reconstructions of mil- 
lennial hopes. In the first place, mistrust is 
aroused by the utter failure of all past millennial 
programs to produce promised results. The apoc- 
alyptic visionary was never privileged to see his 
impending kingdom of heaven established upon 

"All early Christians ' millennial expectations 
have similarly miscarried. . . . And yet even 
to-day some Christians continue to pursue the mil- 
lennial mirage, vainly looking for a catastrophic 
end of the world instead of throwing themselves 
heart and soul into the task of improving the 
existing order, whose permanence is attested by 
centuries of disappointed millennial hopes.' ' 

Who could longer dispute Peter's inspiration? 
If Daniel was granted a vision of empires to come, 
and so described them that now, at the end of 
more than 2500 years, the greater part of his 
prophecy has become history, certainly Peter was 
permitted to see the day, these 2000 years distant, 
when men should rise saying, * ' Where is the prom- 
ise of His coming? for since the fathers fell 
asleep, all things continue as they were from the 
beginning of the creation. . . . But, be- 
loved, be not ignorant of this one thing, that 
one day is with the Lord as a thousand years, 


and a thousand years as one day." Children 
must have promises made them speedily ful- 
filled; mature men can wait and keep the spirit 
of expectancy. 

The extent to which opposition to this truth 
may yet be carried we little dream. When the 
suggestion is made that the Government "investi- 
gate the teachings of the premillennialists ,, with 
a view to lodge, if possible, some indictment of 
disloyalty, it is not difficult to imagine the day 
when another portion of Gospel word shall find 
fulfilment, c * And brother shall deliver up brother, 
and father shall deliver up child," and God's 
saints shall have another opportunity to suffer 
with Him who suffered for them. 

But all this only gives pith and point to my 
third remark concerning our creed. 

3. The Second Coming of Christ is as sure as 
the promise of God. 

"The Lord is not slack concerning his promise 
as some men count -slackness ; but is longsuffering 
to usward, not willing that any should perish but 
that all should come to repentance. But the day 
of the Lord will come as a thief in the night; 
in the which the heavens shall pass away with a 
great noise, and the elements shall melt with 
fervent heat, the earth also and the works that 
are therein shall be burned* up." 

Peter's whole appeal rests upon the plain dec- 
laration -of -divine Scriptures. "We would base our 
contention upon nothing else; we would bring our 
judgment from no other .source! It is Peter's 


convictions we share; the mouth of the Lord hath 
spoken it; we verily believe it will stand fast. 

What if men do scoff? What if passers-by wag 
their heads and say aha! aha! Noah met all that, 
and yet went on building the Ark. One hundred 
and twenty years is a long time to wait and watch 
for a flood that shall deluge the earth and destroy 
unbelievers. Scoffing against his prophecy must 
have seemed the safest of all procedures and the 
scoff itself came to sound like the only sanity; 
and yet, unless the tradition of every nation is 
mistaken and our sacred literature utterly mis- 
leading, Noah's prophecy was fulfilled and a 
drowned world demonstrated the dependableness 
of the divine Word. 

For hundreds of years the prophets continually 
asserted the .first coming of Christ, but history 
was -so slow in running into that mold of inspi- 
ration, childish men ceased to regard what the in- 
spired prophets had spoken. When it eventually 
found fulfilment, one could count on the fingers 
of a .single hand all the expectant of the earth. 

Let the past prepare us 'against the days that 
are ahead and remind us of a truth often enough 
illustrated; that " though heaven and earth pass 
away, one jot or one tittle shall in no wise pass 
away from the law till all things be accom- 
plished.' ' 

Dr. Arthur Pierson reminds us that when in 
1$84 the Transit -of Venus was occurring, some 
German scientists at Aiken, S. C, had drawn an 
elliptical circle upon a great stone from which they 


made their observations. Later they presented -a 
request to that city that -this particular stone 
might remain undisturbed until 120 years had 
passed and another Transit of Venus had oc- 
curred, at which time the then living scientists 
might make their observations and compare them 
with the work of 1884. 

Dr. Pierson remarked that 120 years is a long 
time. " Every throne of earth would have been 
emptied of occupant after occupant, ' ' but, said he, 
" prompt to the year, to the day, to the hour, the 
minute, the transit of Venus will be on, for such 
is the accuracy of science.' ' 

Eead Zechariah's description of the first ap- 
pearance of Jesus in his triumphal entry into 
Jerusalem, "riding upon an ass, even upon a colt, 
the foal of an ass," and remember this, that over 
700 years intervened between the declaration -and 
the deed. Generation after generation passed, 
countless kings came and went; governments 
perished from the earth to be replaced by other 
forms ; the little sentence, for the most part, was 
forgotten by Bible .students, or if they remembered 
it at all, the men of their day reminded them that 
literalism was insanity, and that Scripture should 
be interpreted spiritually. And yet, in perfect ac- 
cord with the Word of God, it occurred. He rode 
into Jerusalem upon an ass, "even a colt, the 
foal of an ass." 

The minor sentence concerning His first appear- 
ance was never overlooked of God, forgotten, or 
fulfilled after some spiritual and unexpected way ; 


but literally, .accurately, exactly. So will it be 
again ! ' ' His feet shall stand upon the mount of 
Olives" and "His law shall -come forth from Jeru- 
salem' ' and His .scepter "shall extend from sea to 
sea, and from the rivers to the ends of the earth.' ' 
This is out creed! 

But our creed, if it is worth anything to us, 
or has any value for the world, must eventuate in 
conduct. What then ought to be 


"Seeing then that all these things shall be dis- 
solved, what manner of persons ought ye to be in 
all holy conversation and godliness, looking for 
and hasting unto the coming of the day of God?" 
If it were permissible to change the phrasing of 
Holy Writ, I would like to write this text, "See- 
ing then that all these things shall be dissolved, 
what manner -of persons ought WE to be in all 
holy conversation and godliness, looking for and 
hasting unto the coming of the day of God, 
wherein the heavens being on fire shall be dis- 
solved, and the elements shall melt with fervent 
heat?" (2 Pet. 3:11-12). 

In the judgment -of Peter, premillennialism con- 
tains in itself -a definite, -spiritual appeal. If we 
follow, him to the end of the argument in this 
matter, we will find that he expects this teaching 
to eventuate in definite and desirable practice. 
He thinks the hope of the Second Coming should 
eventuate in sanctity. He argues this hope is to 


voice itself in sacrificial service, and he maintains 
that this hope should establish both mind and soul. 

The hope of the Second Coming should eventu- 
ate in sanctity. ' * Seeing then that all these things 
shall be dissolved, what manner of persons ought 
'we' to be in all holy conversation and godliness, 
looking for and hasting unto the coming of the 
day of God!" 

Truth is important to the individual holding it 
or to the people hearing it, in proportion as it is 
translated into practice. The times upon which 
we have fallen exhibit a turning away from 
" sound doctrine,' ' but even this defection from 
the faith is not so serious a hindrance to the cause 
of Christ as is the present day defection in con- 
duct. The worst heresy possible is not one of 
creed, but rather of character. 

That there is an intimate relation between false 
thinking and false living no man questions, and 
if we are to impress the world with the value of 
the "second coming' ' propaganda, we will only 
do so by a diviner practice. 

Upon this subject the Scriptures leave us in 
no uncertainty. We are enjoined to " sincerity' ' 
in view of the Second Appearance, "that we 
may be sincere and without offense till the day 
of Christ." 

We are enjoined to sobriety in view of the Sec- 
ond Appearance, since the day of the Lord Com- 
eth as a thief in the night, "let us watch and be 
sober" (1 Thess. 5:6). 

We are enjoined to "purity" in view of the 


Second Appearance. "And every man that hath 
this hope in him purifieth himself, even as he is 
pure" (1 John 3:3). 

We are enjoined even to the "mortification of 
fleshly lusts" in view of the Second Appearance. 
"When Christ who is our life shall appear, then 
shall we also appear with him in glory. Mortify 
therefore your members which are upon the 
earth" (Col. 3:4, 5). 

We are enjoined to holy conversation and god- 
liness, in view of the Second Coming (2 Peter 

In the language of the inspired apostle, "time 
would fail" me to tell of the victories that are 
related to this doctrine, as conclusions are related 
to premise, as result to cause. But I recommend 
the reading of W. E. Blackstone's book on "Jesus 
is Coming," where you will find a catalogue of 
forty practical doctrines that rest with the coming 
of Christ. 

Historically, sanctity has commonly been a con- 
sequence of this faith! Ignatius of Antioch was 
a holy man. He entertained this hope. Poly- 
carp, the disciple of John, was a holy man. He 
entertained this hope. His friend and companion, 
Papias, not only taught this truth, but lived as 
became a man who entertained it. In fact, the 
Church Fathers, with few exceptions, were men 
known by two outstanding characteristics, viz., 
their confident expectation of the return of the 
Lord and the holy, spiritual character of the lives 
they led. 


That the relationship of doctrine to practice is 
not destroyed by the progress of time, becomes 
evident when one recalls the names of John Bun- 
yan, Eichard Baxter, John Jewel, John Knox, 
John Milton, Samuel Butherford and Thomas 
Chalmers, Paul Gerhardt and Michael Hahn, and 
in later time of Horatius Bonar, George Whitfield, 
while with the modern school of Chiliasts, suc- 
cessors in this faith might be illustrated from the 
lives of such men as Charles Spurgeon, George 
Muller, Andrew Murray, J. Hudson Taylor, 
Arthur T. Pierson and A. J. Gordon. 

We are confident that other pastors could bear 
an exact testimony with Dr. James M. Gray of 
Chicago, who declares that in his experience as a 
pastor he had found the members of his church 
who knew this truth to live spiritual lives and 
to be devoted to spiritual things. They also made 
up the most intelligent of his Bible students, man- 
ifested special power in prayer, . exercised self- 
denial in giving, were most deeply interested in 
Home and especially in Foreign Missions, under- 
stood the great truths concerning the Holy Spirit 
and lived altogether the most consistent lives. 

We may wisely hold such conferences as this 
for the propagation of this precious truth, but 
we should well know that after all, the practice 
of godliness on the part of those who entertain 
and teach it, will be the finally effective power in 
rendering it popular in the Church of God. 

Once more then, in the language of Peter, 
"What manner of persons ought 'we' to be in all 


holy conversation and godliness, looking for and 
hasting unto the coming of our Lord." 

This hope should voice itself in sacrificial ser- 
vice. "Nevertheless we, according to His prom- 
ise, look for' new heavens and a new earth, where- 
in dwelleth righteousness. Wherefore, beloved, 
seeing that ye look for such things, be diligent 
that ye may be found of Him in peace, without 
spot, and blameless" (2 Pet. 3:13, 14). 

The opponents of this precious truth have tried 
to make it appear that it paralyzes the individual 
endeavors of men, converting them into lazy look- 
ers for a catastrophic end of the present social 
order and an easy introduction of the Utopian 
dream. But upon this matter, history has a right 
to be heard, and its pages are replete with results. 

I speak not alone for my own denomination, 
but from a somewhat wide knowledge of the pas- 
tors and outstanding churches of other denomina- 
tions, and I affirm it to be my observation in sev- 
eral countries and upon at least two continents 
that the most diligent service to the King <of kings 
and the most self-sacrificing spirit in His behalf 
are found in those pulpits and pews where this 
precious hope is known. 

The denominational annuals would be a positive 
proof of this fact, and the statement would obtain 
not alone with reference to the larger gifts to 
Home and Foreign Missions and the establish- 
ment of desirable Christian institutions ; but even 
in the realm of social service — such as giving to 
the poor, providing for the hungry, clothing the 


cold, visiting the sick, sympathy with the soldier, 
with the bereaved, showing brotherhood to the 
imprisoned and love for the social outcast, the 
advocates of premillennialism have never been 

It is an illustration worthy of mention that one 
man in my church who holds this doctrine most 
intelligently and advocates it most ardently lives 
sixty miles distant, and owns a little farm of 
ten acres worth not more than $5000. He is a 
keeper of bees and of royally bred chickens. He 
comes to church about four times a year, namely, 
at conference or special meeting times, and re- 
mains a week at a stretch. 

When ten years ago I baptized him he amazed 
me by sending the treasurer $300.00 to be used 
for special missionaries on foreign fields, and 
with each returning season, he increases my 
amazement. When last February I was ready to 
enter my pulpit to make the annual appeal for 
foreign missions, the treasurer stole softly into 
my study and said: " Pardon me; but I thought 
this little bit of paper might be an inspiration''; 
and he handed me a check for $846.00, which, at 
a later time, was increased to the thousand 
mark. If this hope "cuts the nerve of missions," 
would God that every man in my church had his 
nerve cut in the same manner. For a long time 
faithful folk have been praying that God would 
put it into the heart of some millionaire to give 
millions for foreign missions. Not long ago the 
prayer was answered and an honored citizen of 


Pennsylvania turned over two million dollars to 
be used for foreign missions. Yes, Peter, " dili- 
gence' ' in the service of our God should be the 
result of this blessed hope. 

But Peter finds a third result which should be 
always and everywhere manifested. This hope 
should establish the mind and the soul. 

He writes: "Ye therefore, beloved, seeing ye 
know these things before, beware lest ye also, 
being led away with the error of the wicked, and 
fall from your own steadfastness' ' (2 Pet. 3:17). 

This statement is to be interpreted in the light 
of the context, for in the 16th verse Peter speaks 
of those who stumble from this doctrine because 
there are some things hard to be understood in it, 
and being unlearned about it, and unstable, wrest 
the Scriptures to their own destruction as they 
do also other Scripture. 

Have you ever thought of the point of Paul's 
reasoning in the 15th of First Corinthians? It 
is after he has elaborated "the blessed hope," the 
resurrection of the believer's body and the conse- 
quent fellowship of all saints that he says, 
"Therefore, my beloved brethren, be ye stead- 
fast, unmovable, always abounding in the work of 
the Lord, forasmuch as ye know that your labor 
is not in vain in the Lord." 

Steadfastness of faith; immutability in creed, 
the apostle claims as natural consequences of the 
great second coming truth, and we have reason 
to-night to thank God that church history is giv- 


ing proof that advocates of that faith are not 
even failing in this evil time. 

In thirty years in the ministry I have not known 
a single man who entertained at one and the same 
time the blessed hope of the Lord's return and 
yet called into question either the deity of Jesus 
Christ, the inspiration of the book, or the final 
and utter authority of either. 

Dr. B. H. Carroll, of Texas, the real founder 
of the public school system of that state, the mov- 
ing spirit in the establishment of the great Waco 
or Baylor University, the father and founder of 
the Southwestern Theological Seminary, the 
most matchless preacher it has ever been my 
privilege to hear open his mouth in the name of 
the Lord, was commonly counted a postmillen- 
nialist, and so esteemed himself. The last time it 
was my privilege to look upon his dear face he 
held my hand and with trembling voice said, 
"Biley, we have never seen eye to eye concerning 
the millennial period, but I want to say to you 
again as I said to you some years ago, that I hold 
in unfailing affection, the premillennial brethren, 
and I declare it my conviction that in loyalty to 
the Word of God as well as to the deity of Christ, 
they are not equaled by any company of men the 
world has known ! ' ' Yes, it stabilizes both mind 
and soul! 

But ere I conclude, let me join again with the 
great Apostle in a brief tribute to 



He, after all, is the basis of our creed and He 
alone is the adequate inspiration of conduct! I 
regret the necessity of abbreviating when I speak 
of Him. Peter does not conclude this argument 
until he pays tribute to Him ; but he knows how to 
unite his praise to Christ with an appeal to Chris- 
trans! "But grow in grace and in the knowledge 
of our Lord Jesus Christ. To Him be glory both 
now and forever. Amen." How rich the sugges- 
tions which we may bring from this verse ! But 
it clearly involves the necessity of our spiritual 

Of Christ's grace we should have an increased 
experience. Kegeneration is essential to spiritual 
existence, but is only the beginning. The "grace 
that is in Christ" is equal to much more than a 
mere beginning. The mother who brings the babe 
to birth has in her own being the infant's suste- 
nance, and the Christ who, by the Holy Ghost, 
begets us into a new life, has in Himself all spirit- 
ual sufficiency. 

Our ascended Lord has "gifts" for men and 
a Christian who anticipates His descent should 
utilize those gifts and mark growth for himself. 

This growth is extended by increasing knowl- 
edge of Him. In the judgment of the apostle, to 
the experience of His grace we should add the 
acquisition of His "knowledge." In fact, Peter 
aforetime said, "Grace and peace be multiplied 
unto you through the knowledge of God, and of 


Jesus our Lord, according as His divine power 
hath given unto us all things that pertain unto 
life and godliness, through the knowledge of Him 
that hath called us to glory and virtue" (2 Pet. 

Finally, to His name we should bring expres- 
sions of never-ending glory. "To Him be glory 
both now and for ever. Amen. ' ' 

It is impossible to dwell upon the riches of His 
grace and increase in the knowledge of Him, 
without coming to the point where one is com- 
pelled to glorify Him. 

Matthew Bridges, reflecting upon what Christ 
has been, what He is, and what He is to become* 
calls upon men to break forth into praises and 
voices himself after this .manner. Shall we not 
conclude this — the greatest premillennial conven- 
tion yet held* on any continent — by joining with 
him in saying: 

"Crown Him with many crowns, 

The Lamb upon the throne, 
Hark, how the heavenly anthem drowns 

All music but its own! 
Awake, my soul, and sing 

Of Him who died for Thee; 
All hail Him as thy matchless King, 

Through all eternity. 

"Crown Him the Lord of years, 

The Potentate of time, 
Creator of the rolling spheres 

Ineffably sublime. 
Crown Him, the Lord of Love; 

Behold His hands and side, 
Which wounds, yet visible above 

In beauty glorified: 


"No angel in the sky 

Can fully bear that sight, 
But downward bends his burning eye 

At mysteries so bright. 
Glassed in a sea of light 

Whose everlasting waves 
Reflect His form — the Infinite 

Who lives and loves and saves." 


Rev. William B. Riley, D.D. 

Pastor of the First Baptist Church of Minneapolis; 

President of the Northwest Bible School; 

Bible teacher and lecturer. 

Of all the privileges accorded me in this great 
Conference, I most highly esteem the opportunity 
of speaking to yon, my fellow preachers. 

These three great words, the Return, the Resur- 
rection, and the Rapture, deserve each a separate 
and extended discussion. The only reasons, 
therefore, for trying to bring them within the 
limits of a single discourse exist in two circum- 
stances. First, the -other discussions brought to 
this Conference have involved very many of the 
features of both the return and the resurrection; 
and secondly, Paul, by the pen of inspiration, links 
these all together in both logical and doctrinal 
order. With that marvelous brevity which is the 
soul of inspiration, he presents them in five short 
verses: "But we would not have you ignorant, 
brethren, concerning them that fall asleep; that 
ye sorrow not, even as the rest, who have no hope. 
For if we believe that Jesus died and rose again, 
even so them also that are fallen asleep in Jesus 



will God bring with Him. For this we say unto 
you by the word of the Lord, that we that are 
alive, that are left unto the coming of the Lord, 
shall in no wise precede them that are fallen 
asleep. For the Lord Himself shall descend from 
heaven, with a shout, with the voice of the arch- 
angel, and with the trump of God ; and the dead in 
Christ shall rise first ; then we that are alive, that 
are left, shall together with them be caught up 
in the clouds, to meet the Lord in the air: and 
so shall we ever be with the Lord" (I Thess. 

This inspired statement is to the whole subject 
of the return, the resurrection, and the rapture, 
what the architect's preliminary sketch is to the 
finished structure. In each instance it remains for 
the workers to fill in, and to fill up. A good 
student will, in a Spirit-led research of the Word, 
find material at hand for the completion of the 
great doctrines that Paul here briefly, yet boldly, 
outlines. As the stones wrought into the temple 
of God were each ready for its place, requiring 
not the touch of the hammer, but rather, a per- 
fect knowledge of the plans and careful placing; 
so the man who works on these great doctrines, 
with Paul's plan before him, will find no need 
to change, carve, or unnaturally constrain the 
sacred sentences of Scripture. When properly 
put together, they give perfect proof of the divine 
plan, and provide an unanswerable argument for 
premillennarianism. Men have sometimes sought 
to set Peter, or Paul, or John, against Jesus ; but 


on this subject it will be seen that inspired 
servants and divine Lord speak together. 

In the presentation of these great themes to 
the Thessalonians, Paul speaks of the second com- 
ing, the first resurrection, and the supreme 


SONAL. To speak of the Lord's return as a 
mere figure of speech that is to know no literal 
fulfilment, is little less sacrilegious than the total 
denial of inspiration. To identify that return 
with the coming of the Holy Spirit, or with the 
experience of death, is to despise the Master's 
own differentiations. He was extremely careful 
to distinguish between the office of the Son and 
that of the Spirit. The Son was manifested in the 
flesh — * * The Word became flesh and dwelt among 
us" (John 1:14) ; the Spirit was contrasted with 
the flesh — "That which is born of the flesh is 
flesh; and that which is born of the Spirit is 
spirit" (John 3:6). The Son's office was that of 
sacrifice and substitution — "The good Shepherd 
layeth down his life for the sheep" (John 10:11) ; 
the Spirit's office was that of illumination — in- 
struction — "But the Comforter, even the Holy 
Spirit, whom the Father will send in My name, 
He shall teach you all things, .and bring to your 
remembrance all that I said unto you" (John 
14:26). The Son's personal absence from the 


earth He declared to be a necessity to the Spirit's 
appearance in the church — "It is expedient for 
you that I go away; for if I go not away, the 
Comforter will not come unto you; but if I go, 
I will send Him unto you" (John 16:7). 

If the plain references to the return of the Lord 
do not involve a personal coming, language has 
lost its meaning. For the comfort of His dis- 
ciples, sorrowing over His approaching departure, 
He said, "If I go and prepare a place for you, I 
will come again. ' ' In the same discourse He said, 
"I will not leave you desolate: I will come unto 
you. ' ' The angels that attended Him in the ascen- 
sion said to the anxious onlookers, "Ye men of 
Galilee, why stand ye looking into heaven? This 
Jesus, who was received up from you into heaven, 
shall so come in like manner as ye beheld Him 
going into heaven' ' (Acts 1:11). 

It is little wonder, then, that Paul, writing to 
the Thessalonians, employs the phrase, "The 
Lord Himself shall descend from heaven, with a 
shout, with the voice of the archangel, and with 
the trump of God. ' ' There is not a hint in Scrip- 
ture that the Lord is ever to be identified with 
death — which the Bible denominates an "enemy" 
to be eventually "destroyed" (1 Cor. 15:26). 
This attempt is, as Ottman suggests, a shift, by 
which .some have sought to blunt the keen edge of 
Scripture. That Christ is representatively pres- 
ent in the world by the Spirit, no man disputes; 
but that there is another coming "for which we 
look," a revelation of His presence, which "every 


eye shall see," is the contention of the Book. Our 
hymnology — than which no truer theology has 
ever been written — sets that hope to sweetest 
harmony; and yet to tear the expectation of a 
personal return out of your best hymn-book would 
not leave it in such tatters as would be that more 
blessed Book— the Bible — when you had torn the 
same from its sacred pages. 

IMMINENT. "Of that day and hour knoweth 
no one, not even the angels of heaven, neither the 
Son, but the Father only." But, "Be ye ready; 
for in an hour that ye think not the Son of man 
cometh.' ' It is little wonder that Paul — perfectly 
familiar with his Lord's speech — should have 
written to Titus, concerning the grace of God, 
which had appeared, bringing salvation to all, "in- 
structing us, to the intent that, denying ungodli- 
ness and worldly lusts, we should live soberly and 
righteously and godly in this present world ; look- 
ing for the blessed hope and appearing of the 
glory of the great God and our Saviour Jesus 
Christ" (Tit. 2:12-13). 

The wisdom of making this great event im- 
minent, and the date of it indefinite, exists in the 
fact suggested by Baines, namely, that disciples 
were to be so living in the hope of it, that they 
would not be surprised if it occurred, while not 
so confidently dating it as to suffer disappoint- 
ment in its delay. The argument that this event 
could not be "at hand" nearly two thousand 
years ago, and yet so remote as time has proven 


it to have been, ignores alike the difference be- 
tween man's and God's computation of time, and 
the transcendency of the event. If, with God, ' ' a 
thousand years are as a watch in the night when 
it is past," we see no difficulty in the Spirit's 
expression, "the time is at hand." 

Again, the proportions of this event are such as 
to make that language not only permissible, but 
accurate. In the far West -a carload of passengers 
were excited by the announcement, "We are com- 
ing to Shasta; look!" Windows were pushed up, 
men and women put out their heads, to behold 
that snow-capped peak, full before them. And 
yet, as one put it, " I rode on and on, from a little 
after break of day until high noon, and still we 
had not reached its base ; and when the Western 
sun had dipped far toward the horizon, glancing 
backward, we beheld its bold, beautiful peak, 
glorious with the vesture of the sun. ' ' You could 
not have said that of a hill. A hill a mile away 
is not at hand; but one hundred and fifty miles 
away, and Shasta is "at hand." The second ap- 
pearance of Jesus, as compared with the most 
important of human events, is so splendidly trans- 
cendent that no wonder those seers, realizing 
something of its mighty significance, should have 
lost the sense of distance and time, and exclaimed, 
"The day of the Lord draweth nigh!" or else, 
speaking for that Spirit who does not measure 
time by minutes and hours, but rather as it re- 
lates itself to eternity, say, "The Lord is at hand" 
(Phil. 4:15). 


CORD WITH PROPHECY. For some time 
there has been a discussion in the premillennarian 
ranks as to whether the "any moment' ' theory 
of the second appearance could be retained; one 
school contending that that is a necessity of the 
interpretation of Scripture, and another that we 
can certainly recognize the fulfilment of prophecy, 
and that some portions of this, not having oc- 
curred already, must come to pass before we see 
in the heavens the "sign of the Son of man." 
This problem finds its solution in the very fact 
that the last letter of prophecy, named as pre- 
liminary to the Lord's appearance, may have its 
perfect fulfilment, and yet most professed Chris- 
tian men fail so to mark the movements of time as 
to clearly recognize the perfecting of the divine 
plan. When Jesus appeared the first time, how 
few there were that saw in the Babe of Bethlehem 
the completion of prophecy ! The visit of the -star- 
led men from the East and the inquiry of the 
song-surprised shepherds seem to have found an 
answer in the faith of Simeon and Anna and in 
the fears of the criminal Herod, but to have left 
unmoved multitudes of men that were supposed 
to be the great Scripture students of the day. 

Again, the certainty of a lapse of time between 
the coming of Christ for His people and His com- 
ing to the earth with them, cannot be disposed of 
by dubbing it "a theory created to meet a difficulty 
of the premillennarian view." There are two 
comings described in the twenty-fourth of 


Matthew that are so absolutely unlike as to de- 
mand an explanation. That explanation is found 
in the fact that Christ comes for His saints (1 
Thes. 4:16-17, and 2 Thes. 2:1); an appearance 
which is apart from "the coming o*f our Lord 
Jesus with all His saints ,, (1 .Thes. 3:13), to take 
His throne and "judge the world in righteous- 
ness"; .and to this period the Tribulation seems 
unquestionably assigned. The conversion of the 
Jew is at its close, and the "wars and rumors of 
wars, earthquakes, convulsions of nature,' ' etc., 
both naturally and scripturally belong to the same 

The full proof of these assertions I have pub- 
lished in "The Evolution of the Kingdom." But 
for the present, let the Word of the Lord' Jesus in- 
struct us, "For verily I say unto you, Till heaven 
and earth pass away, one jot or one tittle shall 
in no wise pass away from the law, till all things 
be accomplished" (Matt. 5:18). Dr. Arthur 
Pierson tells us that in 1884, when the transit of 
Venus was occurring, some German scientists, at 
Aiken, S. C, had drawn an elliptical circle upon 
a great stone, from which they made their obser- 
vations. Later, they presented a request to the 
city that this stone might remain undisturbed 
until one hundred and twenty years had passed 
and another transit of Venus had occurred, at 
which time the then living scientists might make 
their observations and compare them with the 
work of 1884. Pierson reminds us that one hun- 
dred and twenty years is a long time ; every throne 


will have been emptied of occupant after occu- 
pant, and the map of the world will have been 
made over; for aught we know, the march of the 
millennium may have begun ; but prompt to the 
day, the hour, the minute, the transit of Venus 
will be on. Such is the accuracy of science ! But 
again and again the even greater accuracy of 
prophecy has been put past dispute. Read 
Zechariah's description of the first appearance 
of Jesus in His triumphal entry into Jerusalem, 
"riding upon an ass, even upon a colt the foal 
of an ass," and remember this, that over seven 
hundred years intervened between the declaration 
and the deed. Generation after generation had 
passed; almost countless kings had been born to 
the various thrones of the earth; the little sen- 
tence, for the most part, was forgotten by even 
Bible students; and yet, in perfect accord with 
the Word of God, it came to pass. So it will be 
again when ' i His feet shall stand upon the Mount 
of Olives," and "His law shall come forth from 
Jerusalem," and His scepter shall extend "from 
sea to sea and from the river unto the ends of 
the earth," "for the mouth of the Lord hath 
spoken it." 

self shall descend from heaven with a shout, with 
the voice of the archangel, and with the trump of 


God, and the dead in Christ shall rise first.' • The 
word "first" here simply assigns the resurrec- 
tion of the righteous dead — when the " corrupti- 
ble puts on incorruption ,, — to precedence over the 
marvelous change of the living saints — when "the 
mortal puts on immortality. ' ' The rest of the 
sentence, however, makes the return of the Lord 
and the resurrection of the saints concurrent 
events — the latter the instant resultant of the 
former. At the last trump that resurrection will 
occur u in a moment, in the twinkling of an eye" 
(1 Cor. 15:52). "Then they that are Christ's 
at His coming" (1 Cor. 15:23). A. J. Gordon 
truthfully remarks, "Any doctrine of the resur- 
rection dissociated from the Advent, must be 
false; . . . no atonement apart from the cross; 
no resurrection apart from the coming." It is 
"at the coming of our Lord Jesus Christ that 
there is to be a gathering together unto Him" 
(2Thes. 2:1). 

SAVIOUR'S VOICE. "The Lord Himself shall 
descend from heaven with a shout, with the voice 
of the archangel, and with the trump of God, and 
the dead in Christ shall rise first. " It is doubtful 
if there be a great event of the future that has not 
already been enacted upon a small scale — an 
adumbration of that which is to come ; it is equally 
to be questioned if there be a great truth that has 
not found its symbols in some circumstances of 
the past. The resurrection is no exception ! The 
resuscitations of the New Testament are the 


shadows of the resurrection. They were accom- 
plished, every one, by the Saviour's voice. To the 
widow's son He said, " Young man, I say unto 
thee, arise ; and he that was dead sat up and began 
to speak" (Luke 7:14-15). To Jairus' daughter, 
"I say unto thee, arise. And straightway the 
damsel rose up and walked" (Mark 5:41-42), 
while to Lazarus, who had lain "four days in the 
grave, He cried with a loud voice, Lazarus, come 
forth; and he that was dead came forth" (John 
11:43). It is said that Calhoun was unwilling to 
die until they should bear him again to the Senate 
chamber, that he might listen to Clay's voice once 
more — the voice he regarded as the most eloquent 
known to the tongue of man. But the voice of 
Christ will be so much more eloquent that by it 
the dying shall be revived and the dead quickened 
into life again. "The dead shall hear the voice 
of the Son of God ; and they that hear shall live. ' ' 
dead in Christ ' ' are all that are mentioned as hav- 
ing any part in this resurrection (1 Thes. 4:16). 
The explanation is at hand. "The rest of the 
dead lived not until the thousand years should 
be finished. This is the first resurrection. 
Blessed and holy is he that hath part in the 
first resurrection" (Rev. 20:5-6). It will re- 
quire a more ingenious man than has yet 
employed tongue or driven pen to disprove the 
two resurrections of Scripture. The number 
of instances in which the first and second resur- 


rections are spoken of, the easy explanation 
of such passages as Daniel 12:2 and John 
5:28, together with the meaningful phrase "the 
resurrection clearly elective" — form the chain of 
argument which such men as Baines, Blackstone, 
Gordon, Brookes, West, and others too numerous 
to mention, have forged on the anvil of the Word. 
The translation of Daniel 12 :2 by Tregelles, "And 
many from among the sleepers of the dust of the 
earth shall awake. These (that awake) shall be 
unto everlasting life. But those (the rest of the 
sleepers who awake later) shall be unto shame 
and everlasting contempt,' ' instead of being "a 
theory created by a premillennarian to carry his 
point, and absolutely unknown to* commentators," 
as one writer at least contends, is approved by 
such eminent rabbis as Saadia Haggion and Eben 
Ezra and employed by some of the best com- 
mentators, while the refusal to let the word 
"hour," in John 5:28-29, refer to at least as long 
a period as has already been covered by its use in 
John 4 :23 and 5 :25, reveals an indisposition to be 
convinced. However, the utter absurdity of 
straining, or spiritualizing Scripture is only 
reached when one opponent of two resurrections 
comes to treat Rev. 20 :4-6, and contends that the 
first resurrection, there spoken of, is not that of 
persons at all, but of "principles," an interpreta- 
tion which, as one has already suggested, would 
present the spectacle of "principles" being be- 
headed "for the witness of Jesus," "principles" 
refusing to worship the beast, "principles" with 


foreheads and hands on which they decline to 
receive a mark, and "principles" over "which 
the second death hath no power," but which shall 
be "priests of God and oT Christ." Following 
this to its logical conclusion, "the rest of the 
dead" must also be "principles," so that we could 
have no resurrection of persons at all. 

It is no argument against two resurrections to 
remind us that for centuries "reverent students 
of the Bible" knew nothing of it, any more than 
it is against the Great Commission, which, for the 
same length of time, was overlooked, neglected, 
and, when brought to light, ardently disputed. 
But to accept this biblical doctrine is to receive 
an inspiration to holy living such as that which 
characterized Paul, who, cutting loose from all 
things that bound him to the world, affirmed his 
willingness to count them all but loss, "if by any 
means he might attain unto the OUT-RESUR- 


Returning to our preliminary sketch again, we 
find the apostle describing it in these words: 
"The dead in Christ shall rise first; then we 
that are alive, that are left, shall together with 
them be caught up in the clouds, to meet the Lord 
in the air : and so shall we ever be with the Lord." 

Three features of the rapture are here clearly 
suggested. It will be signalized by the re-wedding 
of body and spirit ; it will be characterized by the 


change of the mortal and the corruptible, and it 
will consummate the communion of the saints and 
the Saviour. 

clear significance of the phrase "even so also 
them that are fallen asleep in Jesus will God 
bring with Him," is to the effect that "the spirits 
of just men made perfect' ' are now with God. But 
their bodies lie buried in sea and on land. Our 
coming Christ will bring the spirits down with 
Him, and at the sound of His voice the graves shall 
give up their dead. And when the body and the 
spirit, divorced by the last enemy, meet in the 
presence of our Master, He, by His word, will so 
wed them together that neither man nor devil 
will ever again divide them asunder. If one could 
conceive the glory that shall clothe these bodies of 
ours, when, redeemed from humiliation, they are 
"conformed to the likeness" of our Lord, and the 
splendor that shall mark our " spirits' ' — "made 
perfect" — he would somewhat realize the meaning 
of the eternal marriage of the two. This is the 
hour, and the event, of which the apostle wrote to 
the Romans — "The earnest expectation of the 
creation waiteth for the revealing of the sons of 
God, . . . for we know that the whole crea- 
tion groaneth and travaileth in pain together until 
now ; and not only so, but ourselves also, who have 
the firstfruits of the Spirit, even we ourselves 
groan within ourselves, waiting for our adoption, 
to wit, the redemption of our bodies." It is little 


wonder, therefore, that an Old Testament prophet, 
who was speaking to quicken Israel — "dead in 
trespasses and in sins' ' — should have expressed 
the very thought that will characterize that glad 
hour when the voice of the Son shall proclaim the 
approaching rapture; and men shall know the 
more remote and more blessed meaning of 
Isaiah's words, "Awake and sing, ye that dwell 
in the dust, for thy dew is as the dew of 
herbs, and the earth shall cast out her dead" 
(26:19). We have read Ingraham's "Prince of 
the House of David," and have tried to imagine 
the joy of that marriage occasion when Lazarus, 
whose recent decease had thrown every partici- 
pant into pitiful sorrow, now resuscitated, lends, 
by his living presence, such surpassing happiness 
as no wedding party had ever before experienced ; 
but we confess frankly that the joy of the hour 
when all perfected spirits and all glorified bodies 
shall be joined by the word of the Lord Jesus can- 
not be compassed by the imagination ! EAPTURE 
is the word. 

RUPTIBLE. "The dead shall be raised incor- 
ruptible, and we shall be changed. For this 
corruptible must put on incorruption, and this 
mortal must put on immortality. So when this 
corruptible shall have put on incorruption and 
this mortal shall have put on immortality, then 
shall come to pass the saying that is written, 
Death is swallowed up in victory." What an 


hour! At that moment those that have come 
out of their graves, in the full realization of their 
eternal conquest, will almost tauntingly ask of 
their defeated foe, "0 grave, where is thy vic- 
tory ?" while those that have not slept, but, by the 
coming of Christ the Master, have put on their 
immortality, will voice their conscious triumph 
in the speech, "0 death, where is thy sting V 9 
and sing their joy in the sentence, " Thanks be to 
God, which giveth us the victory through our Lord 
Jesus Christ.' ' Dr. Gordon's comparison, "The 
charcoal and the diamond are the same substance ; 
only that one is carbon in its humiliation and the 
other carbon in its glory ; so is this tabernacle in 
which we now dwell, in comparison with our house 
which is from heaven," is not only full of beauty, 
but biblically justified. When, however, one 
comes to speak of the saints perfected in body, 
soul and spirit, there are no objects of earth with 
which to liken them. Jesus said, "They are equal 
unto the angels and are sons of God, being sons of 
the resurrection" (Luke 20:36). 

The phrase "shall together with them be caught 
up in the clouds to meet the Lord in the air, and 
so shall we ever be with the Lord" involves a 
twofold communion — the communion of one with 
another, and of all with their Lord. The close- 
ness of that communion, and the sweetness of that 
fellowship finds no expression sufficient, short of 
the marriage relation. "They that were ready 


went in with him to the marriage feast' ' (Matt. 
25 :10). It is little wonder that on the consumma- 
tion of this event there should be heard the voice 
of a great multitude as the voice of many waters, 
and as the voice of mighty thunder, saying, 
"Hallelujah, for the Lord our God, the Almighty 
reigneth; let us rejoice and be exceeding glad. 
And let us give the glory unto Him, for the 
marriage of the Lamb is come and His wife hath 
made herself ready" (Rev. 10:6-7). We confess 
frankly that when all of this imagery of prophetic 
promise passes before one's mind, he begins to 
understand the spirit and speech of Samuel 
Rutherford, who, while he languished in prison -at 
Aberdeen, divided his time between singing God's 
praises on the one side, and pleading for the re- 
appearance of His Son on the other, and we 
marvel not at his speech: "0 fairest among the 
sons of men; why stayest thou so long away? O 
heavens, move fast ! O time, run, run, and hasten 
the marriage day! for love is tormented with 

Rev. W. B. Riley, D.D. 

Mr. Moderator and Brethren of the Ministry: 
I have elected to speak to yon to-day on the war- 
gospel, and I ask yonr thought to Matt. 24:14: 
1 ' This gospel of the kingdom shall be preached in 
all the world for a witness unto all the nations; 
and then shall the end come." 

The question of whether there be a "gospel for 
war times" is one too important to be despised 
and too insistent to be dismissed. The minister 
of the present moment cannot be indifferent to 
the crisis into which the world has come, and the 
consequent demands being made upon the church 
of God. Prof. T. G. Soares says: "There are two 
immediately possible attitudes for the minister 
to-day. One is to preach the old gospel, and the 
other is to curse the Kaiser. One is to go on in 
the performance of one's pulpit duty as if nothing 
was happening; and the other is to become a 
patriot orator. In <one case you say that religion 
is more important than any changing human in- 
terest; and you will lead men to a salvation that 
is unaffected by the tragedy of the hour. In the 
other case you say that winning the war is the 
supreme interest to which everything, including 
religion, must give way." In his judgment, 



"either of these courses is an abdication of the 

If "preaching the old gospel," then, becomes 
an abdication of the pulpit, some of us would not 
hesitate to pay the price for that privilege, pre- 
ferring a dry goods box on a street corner with 
that gospel to a carpeted pulpit in a sanctuary 
without it. But, at the same time, we insist that 
the old gospel is not inadequate to the crisis to 
which we have come; and that its true exponents 
and veritable prophets have a definite and needful 
message for a sinful world, weltering in the blood 
of its slain. 

The declarations of Scripture are never best 
interpreted by an utter detachment from all con- 
text. When Jesus anticipated the very hour to 
which we have come, of "wars and rumors of 
wars"; when He saw "nation rising against na- 
tion, and kingdom against kingdom"; when, with 
prophetic vision, He sat in the midst of "famine 
and pestilence and earthquake," and realized that 
all of these were but "the beginning of sorrows"; 
when He remembered the agony to which His own 
brethren in the flesh — the Jews — and many of His 
own faithful followers, were to come; when He saw 
the hatred that would one day be engendered and 
the destroying one of another that would be ac- 
complished; when He reminded Himself that these 
things would take place on a day when "false 
prophets" would be multiplied, and multitudes 
of plain people would be "deceived" by other 
gospels, that were not other; when He looked to 


the beginning of the twentieth century, where 
iniquity should conquer and "the love of most 
should grow cold" — having it all fall upon His 
vision, He then said, "And this gospel of the 
kingdom shall be preached in all the world for a 
witness unto all the nations; and then shall the 
end come." 

To three things He definitely refers in that text 
— The War-Gospel; the Age- Witness; and the 
Age-Windup. Within the limitations of our 
time, I may get through with only one of these: 


In the judgment of many of us, there is a spe- 
cific gospel for this special hour. Yesterday, 
when the world was at peace, the gospel of grace 
— whether it received it or not — deserved the 
ascendency; to-day, when the kingdoms of this 
world are in the clash of battle and the confusion 
of bloodshed, when their future is as uncertain 
as their merits are unstable, it is the time to 
preach "the gospel of the kingdom." The defi- 
nition of "the gospel of the kingdom" we defer 
till later; but certain characteristics of the same 
deserve to be set in order. Certain characteristics 
of the old gospel are needed now as never before. 
To three of these we call attention. 

It is a gospel that exalts the divine Christ 
rather than human culture. For something like 
fifty years the drift of the age has been in the 
wrong direction; and for twenty-five years past, 
the influence of Darwinism has been increasingly 


felt, and the result has been an ever increasing 
laudation of Adam — the sinful man — and a cor- 
responding depreciation of Christ — the saving 
Man. In no country in the world have these 
counter-philosophies marked such progress as in 
Germany! There Darwinism has found its most 
ardent followers; "kultur" its most capable expo- 
nents and defenders; and there the claims of 
Christ have been most seriously called into ques- 
tion, and the "faith once for all delivered " most 
effectually de-vitalized. Dr. Shields, of Toronto, 
remarks: "It will be generally conceded that no 
nation in the world has surpassed Germany in her 
educational zeal. As an illustration of the thor- 
oughness of her system, I may tell you that in 
1901, of more than one-quarter million recruits, 
only 131, or less than one-half of one per cent, 
were found to be illiterate. No nation has given 
more attention to higher education than Germany. 
She has more than twenty universities, and in the 
winter of 1907-8 there were in these nearly 47,000 
students, ' ' and that number later increased. For a 
full century her one objective has been "kultur"! 
That she has realized that objective is now pain- 
fully evident to the entire world. Within recent 
years certain Americans have been " daffy' ' over 
one word — ' i Efficiency. ' ' For its full meaning we 
may look to the constitution of the German army, 
and as the culture of the Jewish scribe and the 
effectiveness of the Eoman soldier once combined 
to nail Christ to the cross, so Modernism — the in- 
tellectual boast of the centuries — and Militarism 


— the acme of mechanical accomplishment — have 
alike triumphed in Germany, and have combined 
to strike Christianity the most deadly blow it has 
received since the day when Augustine united a 
sick church with a stinking State. 

Prof. Herbert Williams, of Oxford, declares that 
Friedrich Nietzsche was perhaps "the one Euro- 
pean thinker who has carried the evolution prin- 
ciples and ethics to their logical conclusion." 
And he names him as the most orthodox expo- 
nent of Darwinian ideas the world has known. 
But Prof. Williams reminds us also that Nietz- 
sche saw clearly that, to be successful, evolution 
ethics must involve "the transvaluation of all 
values and the demoralization of all ordinary 
morality," and he says that Nietzsche "accepted 
frankly the glorification of brute strength, su- 
perior cunning, and all the qualities necessary for 
success in the struggle for existence. ' ' Multitudes 
of men in America, England, and other parts of 
the civilized world, crazed with the desire to be 
counted "cultured," have received Nietzsche's 
philosophy and become its apostles. They do not 
even now see that Bernhardi, when he contends 
that, ' ' since Germany is the most civilized nation 
in the world, she is the only one fitted for leader- 
ship and entitled to supremacy," is but taking 
the logical step of putting that philosophy into 
practice and bringing into the world again the 
philosophy that once embruted men, de-virtued 
women, and destroyed nations; namely, that 
"Might is right," or "the survival of the fittest." 


It is a philosophy that strikes truth to the earth, 
exiles righteousness from civilization, and, as 
another has said, "leaves justice weaponless, blind 
and bleeding on the field over which battle has 
passed; and honor like Tamar, who, in token of 
the shame of her violation, with ashes on her 
head, her garments rent, lays her*hand upon her 
head and passes out of the presence" of men, 
sobbing as she goes. 

If the damnable, dastardly deeds of German 
"kultur" do not awaken the .unthinking world 
to the realization of the fact that brutal man is 
unfitted to rule it, then we have a fresh demon- 
stration of the fact that the human mind is too 
fallen to ever right itself and the human heart 
too prostitute to be instructed even by unspeak- 
able suffering. 

And yet, at the very time when the page of 
history is such a blot of blood that one cannot 
even read from it "the signs of the times," a 
man has the effrontery to stand up in a pulpit 
and in the name of "Modernism" ask us to sing 
with Swinburne, "Glory to man in the highest," 
saying, "'For man is the master -of all things"; 
and, in order to give poetical afflatus to his hereti- 
cal philosophy, measures it off in feet, expressing 
it in verse: 

"Spirit of Man, ascend thy throne! 

Men, cities, nations, wait for thee; 

Wan captives cry, dull toilers groan — 

Hearken! Arise, and set them free. 


Before all pride of rank and race, 
Beyond all pomps that flourish now, 

Beneath all shams, all commonplace, 
Above all empires, Man, are thou!" 

It is a doctrine of devils! 

Again, the old gospel is a gospel of divine 
redemption versus human democracy. For full 
two thousand years the best instructed Bible stu- 
dents the world has known have anticipated the 
day when kingdoms and autocracies should 
perish from the face of the earth. They have 
read Daniel, and, looking into past history, they 
have seen how the Babylonian empire passed, as 
he foretold; how the Medo-Persian took its place, 
as he declared it would; how the Greco-Macedo- 
nian came in the very order symbolized by the 
belly and thighs of brass; and how at last the 
Roman, that iron monarchy, arose, and then, as 
the legs of a man, divided and established a capi- 
tol at Constantinople in the east and one at Rome 
in the west, and how out of that empire little 
kingdoms came, as the toes grow from the feet; 
and they have known that the vision was not 
ended. The time is yet to come when ' ' the Stone 
cut out of the mountain top" — the place of the 
divine residence — "without hands" — no human 
power having aught to do with its appearance — 
will be cast against "the kingdoms of this world" 
and "grind them to powder," and they will be 
swept from it as the chaff parts from the thresh- 
ing-floor before the rising breath of the evening 


But now we have a new philosophy to the effect 
that when the kingdoms pass away 


is to take their place, and we are told that its 
value is such that we can afford to purchase it 
with the blood of our boys if it take the last of 
them from the land. If our great and noble Pres- 
ident has breathed a single sentence that is likely 
to make his name immortal, it is this, namely, 
"Make the world safe for democracy." With 
that sentiment we have no controversy; but who 
will rise, and when will he come, to make 
democracy safe for the world? The w T orld has 
long had its democracies, and we admit that, on 
the whole, they have been more satisfactory than 
autocracies. But if the man has never yet been 
born who, apart from God, could guide his own 
steps aright, how can any thinking man imagine 
that when you multiply him into thousands and 
millions, power will be imparted by the mul- 
tiplication; and "the enmity against God," which 
belongs to the old nature, will be reduced, if not 
destroyed, by addition? 

Unless the democracy that now seeks as- 
cendency in the world aomes into the hands of 
men who are redeemed by "the blood of the Son 
of God," we shall be no more safe under its su- 
premacy than the Armenians are safe in the hands 
of the unspeakable Turk, or Belgians are safe in 
the captivity of the country which has kept the 


profession of godliness, but whose leaders have 
crucified afresh and put to an open shame the 
Christ of the Gospels. For full twenty-five years 
I have listened to a never-ending refrain in favor 
of "a rsocial gospel/ ' and have given hours of 
fleshly weariness and mental disgust to famed 
orators who repudiated "the shed blood" while 
they pleaded for the service of man to man — 
asking for higher salaries, fewer tenement houses, 
finer education equipments, more adequate appli- 
ance of mechanical devices, and, above all, flowers 
in the front yards and gardens against back walls. 
I should be a brute not to desire these things for 
every faithful citizen; but I should count myself 
a sacred fool to suppose they could ever be made a 
substitute for the gospel of the shed blood which 
atones for sin, and while entertaining such 
thought I could never turn my mind to Germany 
without an intellectual rebuke. Her people have 
been well cared for; poverty has not cursed them; 
education has not been lacking; entertainment has 
been provided for all classes; they have had their 
flowers in the front yards and their gardens at 
the back walls. But their leaders have denied the 
deity of Christ; they have disputed the authority 
of the Bible; they have dethroned God and put 
the spirit of Germany in His seat; and while 
doing it they have lifted "the lid off hell" and 
permitted that evil caldron of the universe to pour 
its fumes of living death and its lava streams of 
destruction. Since entering the ministry I have 
ceased not to declare the necessity of redemption; 


but this day of war has impressed me with that 
need as never before, and I feel impelled to plead 
with my brethren in the ministry not to permit 
the modern voices to lead them to substitute de- 
mocracy for the divinely appointed plan of divine 
BEDEMPTION, lest just when we think we are 
honoring Christ we discover we have enthroned 
the Antichrist. 

And yet once more : This old gospel is an appeal 
to sacrificial versus selfish living. Its noble 
Founder came "not to be ministered unto but to 
minister, and give His life a ransom for many." 
Thomas Tiplady has written a most readable book 
entitled, "The Cross at the Front." In that he 
makes a plea for such a chivalrous religion as our 
citizen soldiers are certain to require, and he re- 
minds us of the fact that the first and finest 
expression of Christianity is love. ' ( God is love ' ' ! 
"Love is the fulfilling of the law"! Love is 
Christ's acme of all virtues! According to Chris- 
tianity, of "faith, hope and love, these three, the 
greatest of these is love"! And he tells us that if 
we love we shall not be self-seeking. And he tells 
us the truth! And yet ministers rise up and say, 
"See what a religion we have; and how much of 
it! Look at the sacrifices men are making now 
in defense of the weak of the earth, in help of 
the helpless ! See big England and great America 
stand by their bleeding little sister — Belgium — 
and defend her with their lives!" God forbid 
that I should speak aught that would detract from 
the true glory *of genuine heroes, or take from the 


heroism that is in the defense of helpless nations; 
but, on the other hand, let us not practice a self- 
defense and join it so easily to self-applause. 
England well knew that if she went not to Bel- 
gium's defense her own borders would be invaded; 
and America has come slowly to the conviction 
that if she joined not the Allies she would fight 
with Germany alone when once that brute force 
had finished with her close neighbors; and what- 
ever the magnitude of our heroism, we can hardly 
claim that it is unselfish. Had it been wholly 
unselfish, it would not have been so tardy in its 
expression! I thank God for the work of the Red 
Cross ! I count it an evidence of the salt of Chris- 
tianity in modern society. I thank God for the 
ministry of the Y. M. C. A.! It is God's medium 
of ameliorating human suffering. I thank God 
for ministers who offer their services to govern- 
ment as soldiers and chaplains, combined. By 
their presence and their preaching, more of morals 
will be retained and Christ will be better known 
at the battle-front. But I cannot forget that we 
have long had equal occasion of heroism and have 
neglected it, and equal opportunity of sacrifice 
and have despised it, because our profession of 
Christianity has not been sufficiently sincere to 
make it, like its Lord, sacrificial. Many a Lon- 
doner is giving millions now to Wage war against 
Germany, who, five years ago, walked into his 
palace at night and forgot the thin, pale faces of 
East End children; forgot the ragged, starving 
mothers, who slept not because hunger was a mor- 


tal agony; and unpaid fathers, who faced a 
monthly deficit that made it impossible properly 
to feed and keep the child at school. Thomas Tip- 
lady says, "I had a stray dog in my tent to-night 
and offered her buttered toast and she declined it; 
but where in East London is a child that would 
turn away from buttered toast? When at Christ- 
mas time we gave them bread spread with jam, 
and cheap cake, they stuffed themselves like 
ravenous wolves and then, by stealth, hid what 
they could under their clothing." And Thomas 
Tiplady adds, ' i The faces of those children haunt 
me as the horrible sights on the Somme have never 
done and can never do." Who that has lived 
in New York or Chicago has lacked opportunity 
of chivalry and self-sacrifice? 

For years our foreign mission boards have 
pleaded for more money and the Macedonian cry 
has been a wail coming to us from every country; 
and yet men have gone on hoarding millions, not 
much disturbed; and churches have been compla- 
cent and content with contributing pennies and 
nickels and dimes to the unwelcome contribution 
box that glided past the noses of comfortably 
seated pew-renters; and now that the time has 
come when the Government taxes everything we 
have, and the world-war compels us to put up 
our thousands and millions, we would much like 
to congratulate ourselves with the idea that we 
are a great and generous and unselfish people; 
but, unfortunately, the facts of yesterday face the 


effrontery of to-day, and if it were less bigoted 
it would not boast, but often blush with shame. 

Has it ever occurred to us that when the great 
day of the final judgment comes, Jesus may say, 
"I was in the trenches and you sent Me no socks; 
I faced the French winter and ye had knitted Me 
no sweaters; My ears w,ere bitten with frost and 
you forgot to provide Me a helmet/ ' but it is set- 
tled He will say, "I was an hungered and ye gave 
Me no meat; thirsty, and ye gave Me no drink. 
I was a stranger and ye took me not in; naked 
and ye clothed Me not; sick and in prison and ye 
visited me not." 

Let no auditor dare to say that I have spoken 
aught against adequate and sacrificial provision 
for the soldiers. My own lads are among them, 
two from my family and one hundred from my 
church. I could not endure to have them neg- 
lected. One hundred of my young men and women 
are in the battle-line ; I should be ashamed to min- 
ister to my church if it for one moment forgot 
them, and I should not forgive myself if one of 
them were hungry and cold and I did not share 
in the sacrifice essential to his comfort; but what 
I am trying to burn into the hearts of men and 
blister my own heart with at one and the same 
time, is this fact, viz., that every church in the 
world and every Christian man on earth is daily 
situated in the midst of sacrificial opportunities, 
and in proportion as we accept the Spirit of Jesus 
Christ, the selfishness that has been our weakness 
and that threatens even to work our personal and 


collective ruin, we will put away, and will wage 
that greater war against the devil and all his 
agencies, with all our might, for, however we may 
hate the German atrocities, we cannot forget that 
they are but a single feature of the age-long and 
world-wide war that Satan wages against God and 
righteousness. Our greatest war is not with the 
Kaiser and Germany, it is with the devil and hell; 
and the old gospel — the Book — is our only effec- 
tive instrument of battle. 

I could wish for time to develop the other points 


Let me just outline in conclusion. The minis- 
terial mind will see the possibilities. "This gos- 
pel of the kingdom (Christ's kingdom) shall be 
preached. ' ' 

1. That witness should be in the language of 
the Word and the power of the Spirit. 

2. That witness will only be borne by true and 
intelligent believers. 

3. That witness will, however, be carried to the 
world's borders. 

"Then shall the end come." 


1. It will for ever end Satanic sovereignty. 

2. It will abolish human government. 

3. It will establish Theocracy in the earth. 
* * The mouth of the Lord hath spoken it. ' ' 


Noon Session, Thursday, May 30, 1918. Conducted by 
Rev. W. B. Riley, D.D. 


Brethren, I come to-day, as you understand, I 
think, not to make any address at all, but to 
answer some questions that have been submitted 
in writing. The number is not great, and I think 
I may be able to take them up in a very brief time. 

Ques. 1. "What is the best point of contact 
to discuss the gospel of the second coming with 
the higher critics V 9 

Ans. The point of Bible teaching! It is the only 
point or basis on which to proceed. I don't think 
it much worth while to engage in debate if the 
Bible is ruled out. The whole question is a Bib- 
lical question; that is why it is amazing to me 
for an international man to write upon the sub- 
ject, "Will Christ Come Again !" and never quote 
a text. I thought this was a matter of Biblical 
discussion, and I still believe it. 

Ques. 2. "Will you define the difference be- 
tween the kingdom of God, and the kingdom of 
heaven ?" 

Ans. I do not think there is any difference! 
The phraseology in the New Testament covering 
these points uses the terms interchangeably. The 



kingdom of God looks to government, the king- 
dom of heaven refers to the character of that king- 
dom, and yet you will find them employed inter- 

Ques. 3. "Can the church hasten or delay the 
coming* of the Lord? If so, please explain." 

Ans. We have already given proof to the world 
that we can delay it! I do believe we can 
hasten it. I think there is a divine program, but 
human instrumentalities are involved in the 
question. Dr. Maclnnis referred to the fact that 
Christ is waiting for the church to do the work 
assigned to it. I am quite confident that what 
we have done here, these three days, has to do 
with hastening the return. I am equally confident, 
too, that one on a foreign mission field or any one 
doing the work of God in any way has something 
to do with His return. This gospel of the king- 
dom shall be preached in all the world for a wit- 
ness, and then shall the end of this age come, 
and Christ with it. We call people out ; we hasten 
His coming! 

Ques, 4. "Are there prophecies that must be 
fulfilled before He can come?" 

Ans. A study of that Book will show you that 
some remarkable things will yet come to pass; 
perhaps the most of them after the church is 
caught away, and a readjustment of national alli- 
ances occurs, such as will not come until that time. 
History may then move so rapidly as to amaze 
men in the utter fulfilment of the last word of 


Ques. 5. "Are not people baptized in the Holy 
Spirit to-day in the same way as on the day of 
Pentecost, which was evidenced then by speaking 
with other tongues?" 

Ans. I think I know what this writer is driving 
at ! If I had a copy of my pamphlet here, ' ' Speak- 
ing with Tongues,' ' I would give it to him. I 
believe tongues came at that time as one result of 
the Spirit. I do not find in my Bible anywhere 
that tongues are an essential sign of the Spirit, 
upon which the Spirit's presence or power de- 
pends. I do find that the 14th chapter of First 
Corinthians, the one chapter in the New Testa- 
ment devoted wholly to tongues, says some things 
that I have not seen regarded as yet in the so- 
called tongues movement. Among other things, it 
says this: that not more than three of those who 
have received tongues are to speak in any one 
meeting, and they are not to speak except an in- 
terpreter be present, and when they speak they 
are to speak in order and not two at a time. And 
I have not seen many cases where those three in- 
stances were regarded. I believe in the gift of 
tongues. I believe it will come again. I find also, 
that according to the same apostle, instead of being 
the absolute, essential proof of the Spirit, it is 
mentioned as one of the least of the gifts of the 
Spirit — ' ' to be able to speak five words in a known 
tongue is better than ten thousand in &n unknown 
tongue.' ? I think there have possibly been in the 
movement some instances of genuine tongues. I 


have had occasion to scientifically demonstrate 
that there is spurious work in it. 

Ques. 6. "Is the church synonymous with the 
kingdom V 

Ans. Never! I do not exactly know what you 
mean by that; but I think you will find it an abso- 
lute fact, that your Bible never identifies the 
church with the kingdom. They are different 
words and are always so used. One of them, the 
church, grows up in the world, is growing now, 
and has been since the days of Pentecost — and 
even the plans for it, in Israel, for that matter. 
The other is set up, and it is a different word 
that is employed with reference to its coming into 
being. One of them, the church, is of the present. 
Dr. Lummis, the great Methodist scholar, says 
that, while there are many instances of references 
to the kingdom in the future, and some tenses that 
are indefinite in describing it, there is not in your 
whole Testament one single instance of its being 
spoken of in the past tense, as a thing already 
accomplished. The kingdom is a future thing; 
that is why the Lord taught us to pray, "Thy 
kingdom come." But He followed it with a defi- 
nition which destroys its identity with the church. 
"Thy will be done on earth as it is in heaven." 
That is the definition of the kingdom. The king- 
dom is not made up of flesh and blood. They can- 
not inherit the kingdom of God. The church is 
made up of flesh and blood. A rich man cannot 
enter into the kingdom; he can get into the church 
with little difficulty. Church and kingdom are 


never identified in the Word. People confuse 
them. Make a study of this matter, and differen- 
tiate where the Bible does. The church will be 
more powerful when that discovery is made ! 

Ques. 7. ' ' In what place of the earth will Jesus 
be during the millennium V ' 

Ans. In every place, I suspect. I imagine that 
His rulership will be from Jerusalem. I am dis- 
posed to think, as a rule, the Scriptures say what 
they mean and mean what they say, and yet I am 
not disposed to imagine He is kept there in His 
risen body. He exhibited ubiquitous ability by 
His risen presence that He did not have in His 
earthly body. 

Ques. 8. "Will all human government cease 
during the reign of Jesus f " 

Ans. Yes, except that which is subsidiary to 
Him. He will be solitary King. But His saints 
will reign with Him. That is human government. 
They will have places and power of authority. 

Ques. 9. "Will the world continue to be popu- 
lated !" 

Ans. Yes; I used to think that the world was 
going to be destroyed. I studied the language on 
that! Peter tells us that it is going to be destroyed 
by fire, but he also said that it had been destroyed 
by water. That did not put it out of existence. 
Simply wiped the old generation off the earth, 
and I am confident that the earth itself will be 
indestructible. Science says nothing can be de- 
stroyed. That is exactly why annihilation is not 
in the Word of God, as it is not in science. You 


can change its form, but "one generation follows 
another and the earth abideth for ever." 

Ques. 10. "If the Lord came for His saints this 
moment, what time would elapse before He re- 
turned to reign? " 

Ans. I think without doubt if you study the 
Scriptures, you will find it stated clearly enough 
that our Lord will come first for His saints, and 
later with them. I will come to that later. In 
the second appearance of the Lord, after the saints 
are taken, there is a period of three and a half 
years in which the Antichrist is doing his devilish 
work on the face of the earth — 1260 days, spoken 
of as three and a half years ; forty and two months, 
and time, times and half a time. All of them 
are the same, according to the Jewish calendar. 
A period of tribulation in which the real character 
of the Antichrist will be discovered. Back of that 
time he will be so smooth a citizen that the world 
will wonder after him and the nations will receive 
him with acclaim, and the greatest democracy, 
apparently, that the world ever had, will come to 
pass, and men will be delighted until his real 
character is revealed, and that will be revealed, 
I think, after the church is taken away. By per- 
secutions, bloodshed, death, he will continue until 
Christ Himself shall reappear with His saints and 
destroy him. 

Ques. 11. "Please state the strongest proof 
from the Scripture regarding the two stages of 
the second coming of Christ — the coming for, and 
the coming with, the saints.' ' 


Arts. I am not particularly anxious to debate. 
The church is not to go through the Tribulation, 
although I think we may see some dark things 
on the earth before it is caught away. Scriptures 
in favor of the escape from the Tribulation seem 
to me to be Daniel 12:1; Isa. 26:20-21; 1 Cor. 
15:51-53; 1 Thess. 4:17; Luke 17:31-37; Eev. 12:6; 
and Eev. 3:10. 

Ques. 12. "In the light of hope of the near return 
of the Lord, and considering the fact that our citi- 
zenship is involved, should ministers have any- 
thing to do with politics? Should they vote?" 

Ans. I vote with a vengeance, and I fight for 
sobriety with all the ability that is in me. I have 
had three debates in my life. One was a liquor 
fight in my city. We won the fight, defeated the 
opposition, and knocked out a portion of the sa- 
loon section of the town; and I would do it again 
if I were back there. When I read articles from 
brethren saying we have another and a higher 
mission, I confess to you I hardly know who is the 
right man. We are citizens of this earth, and 
yet at the same time we have a citizenship in 
heaven. Paul had a citizenship in heaven. Yet 
when time to use it, he referred to his Koman 
citizenship and employed it to the utmost. We 
have to regard the dual citizenship. Men who live 
correctly will produce more results than all the 
voters that go to the polls. I do not think Christ 
ever voted. It is difficult to prove that He had 
anything to do with politics of His day. Yet the 


life of Christ lias changed the politics of the cen- 

Ques. 13. "Is there any Bible testimony con- 
cerning the so-called ten lost tribes?" 

Ans. I don't know! 

Ques. 14. "Seeing the Holy Spirit came when 
the Lord Jesus went away, will He, the Holy 
Spirit, be withdrawn from the world when the 
Lord returns! " 

Ans. I don't think so. The Spirit was in the 
world before Jesus went away. A special baptism 
of the Spirit was promised with reference to His 
ascension, and it came. Those who listened to Dr. 
Gregg will not need to ask this. In the last days 
the first nation to receive a baptism will be the 
Jewish nation. He will then also pour out His 
Spirit upon all flesh, and I am inclined to think 
that is going to be the way in the millennial 
period. What a time, when the devil is in the pit 
and the Spirit of God is poured out on all flesh! 
Every tongue will confess to His glory. As a lad 
about eighteen years of age, I was in Cincinnati, 
visiting some cousins. They said, "William, 
would you like to hear a preacher from Kentucky 
preach !" I listened to the minister. He was 
about three inches taller than I am, straight as an 
Indian, with black hair, and he said, "Brethren, 
when I get through with my ministry here, I am 
going to hell to preach to the spirits in prison and 
lead them to heaven." I was amazed! I never 
heard anything like it. The longer I think 
about it, the less it impresses me — favorably. It 


is hard to win souls in Minneapolis, and it is worse 
in St. Paul. Excuse me from the endeavor in hell. 

Ques. 15. "Will Jesus deliver up the kingdom 
to the Father when He comes ? ' ' 

Arts. The kingdom is not, until Jesus comes; it 
is not the Father's when He comes, but when He 
has reigned a thousand years. When He has con- 
summated His endeavor on earth! It is at the 
end, not at the beginning. 

Ques. 16. "You said that the words kingdom 
and church were never synonymous. ' Ye must be 
born again, or ye cannot see the kingdom of God. ' 
Does not that refer to the church of God?" 

Ans. Not at all! Unregenerate men get into 
the church easily. But they cannot enter the king- 

Ques. 17. "What are you going to do with the 
teaching that is abroad at the present day, that 
the church has no right to pray the Lord's Prayer 
in these days — that that is for the Jews ? ' ' 

Ans. I have never taken that position, so I do 
not have anything to do with that. 

Ques. 18. "Is the Lord to be continually visible 
during the thousand years?" 

Ans. I suspect so; I know of no reason why He 
should not be. 

Ques. 19. "My question is this: Will there be 
any sin, sorrow, and death during the millen- 
nium ?" 

Ans. Yes. I will give you proof. There can be 
sin, sorrow, and death during the millennium. 
First, 1 Corinthians 15 says, He shall reign ' ' until 


He lias put down all rule and all authority and 
all power." Eule and authority and power, put 
down by Christ, must be rule and authority and 
power that oppose Christ or it would not be put 
down. He is going to put it down. Second, God's 
Book contains an absolute program, and you never 
hear Him say that there will be no sin, no sorrow, 
no death, in the 20th chapter of the Book of 
Eevelation. The moment you have had that judg- 
ment over, heaven breaks — 21st chapter — eternity 
begins, and for the first time it is stated that there 
shall be no sickness, sorrow, nor pain, nor any 
more death. 

Ques. 20. "In Ezekiel 38 to 39, does Germany 
figure at all, as was indicated yesterday V 9 

Ans. Well, this much may be said on that sub- 
ject. I was profoundly interested yesterday. A 
while ago, when I had no reason in the world to 
believe that Eussia would break from the Allies, 
I gave myself one week, when I was on a train 
most of the week, to constant study of the proph- 
ecies along that line, and" I said to Mrs. Eiley that 
there is one striking thing about this business. 
If these prophecies are clear to me, it looks like 
Germany is there in the "North Country," arid 
Eussia is tied up with her. 

Ques. 21. "Whom do you think the harlot 
woman mentioned in the gospel is?" 

Ans. I don't know. Some contend that it is 
Eome. I think some features of Eome, but more 
than Eome ! 

Ques. 22. "In the hymn which we sing, 


'All hail the power of Jesus' name, 

Let angels prostrate fall. 
Bring forth the royal diadem 

And crown Him Lord of all,' 

do you believe Jesus' name is the antecedent of 
Him? Does it mean that Jesus Himself shall be 
crowned Lord of all? I thought the Father would 
be crowned Lord of all. ,, 

Ans. Both. Christ will be crowned Lord of all 
for one thousand years, until He has subjected all 
to Himself, then He will turn over all to God the 
Father, and Himself become subject, so the Word 
says. See 1 Cor. 15:24. 


Rev. J. Wilbur Chapman, D.D. 

Former Moderator of the General Assembly of the 
Presbyterian Church in the U. S. A. 


Of course everybody who believes in the Lord 
at all believes in His coming back again to earth 
to reign upon the earth. There are some who say, 
however, that He is coming after the world is 
prepared for Him, and that therefore the gospel 
must be preached and His kingdom set up, and 
being set up He will come to take His throne. 

There are others who believe that the world can 
only be made better by His personal return, and 
that when He comes the world will be as God 
intended it should be. His throne will then be 
established. He will overthrow unrighteousness 
and will be crowned King of kings and Lord of 

I personally accept the second view ; to hold to 
the first would certainly cause one to be very 
much discouraged, for with all the preaching that 
we have done, with all our foreign missionary 



work, with all the churches established, we find 
practically the entire world at war and there never 
has been such sorrow and so many heart-breakings 
as to-day. 

I did not always hold to my present position. 
I was never taught very much about the Lord's 
return when I was in preparation for the ministry, 
and it was not until after I was in the pastorate 
that I came in touch with a wonderful woman who 
was a member of my household and of my church 
as well: Mrs. Agnes P. Strain, and she it was 
who gave me my first instruction in what has 
ever since been to me a blessed hope. It has been 
the inspiration of my ministry and it is a blessed 
hope to me because it has inspired me in my 
evangelistic work. 

Some people say that to believe in the Lord's 
near return is to cut the nerve of Christian effort, 
but this could hardly be true when we realize 
that this was the belief of John Wesley, of C. H. 
Spurgeon, of D. L. Moody, of A. J. Gordon, and 
of a multitude of other men who still live and 
work. Indeed, I do not know of any men in all 
the world who are more diligent in season and out 
of season than the so-called premillennarians. I 
believe that the church is an elect body, and that 
some day the body will be completed, or, to change 
the figure, the house will be completed; and when 
the last one comes home, then the Lord will come 
back again. And I have not preached a sermon in 
years without thinking, as I have been preaching, 
that perhaps I may have the privilege at this time 


of leading the last one home, and so I have 
preached with special zeal. 

The true believer in the Lord's return accepts 
the Bible as the inspired Word of God; believes in 
the deity of the Lord Jesus Christ; is loyal to 
the church; and is of course loyal to the Gov- 

This is a blessed hope also to me because at any 
moment the Lord may come back again, and 
should He come, sorrow will cease, wars will be at 
an end, troubles will be for ever over, loved ones 
will be united. 

I do not know when He is coming; the Bible 
does not say, and I dare not theorize. 

"It may be at morn when the day is awaking, 
When sunlight through darkness and shadow is breaking, 
That Jesus will come in the fulness of glory, 
To receive from the world His own." 

We sometimes hear people say that such and 
such a thing is certain as death. Death is by no 
means certain. J do not at all know that I shall 
die. I know that God's Word tells me that "the 
Lord Himself shall descend from heaven with a 
shout, with the voice of the archangel, and with 
the trump of God: and the dead in Christ shall 
rise first." 

Then I am told that "we which are alive . . . 
shall be caught up ... to meet the Lord in the 
air: so shall we ever be with the Lord." 

"Oh joy, oh delight, should we go without dying, 
No sickness, no sadness, no dread, and no crying! 
Caught up through the clouds with our Lord into glory, 
When Jesus receives His own." 


It is a blessed hope to me because it settles ques- 
tions for me which otherwise I could not settle at 
all. I should be confused regarding the judg- 
ments did I not believe in the Lord's near return. 
I never expect to stand in judgment for my sins. 
Why should I? for He was judged for me. As a 
matter of fact there are four judgments. One 
took place when He hung upon the cross in my 
stead. The other is to take place when His own 
stand face to face with Him and they are judged, 
not for their sins, but for the works they have 
done, whether they be good or evil. Another is 
to take place when He will gather all the nations 
before Him; but it is to be noticed that in this 
judgment there is no mention of anyone that is 
dead. Another is to take place at the great white 
throne, when the dead, small and great, stand 
before Him; but it is to be noticed that here there 
is no mention of anything that is living. 

I should not know what to do with the Jew 
except for this blessed hope. Believing in my 
Lord's return and in all the truth that ac- 
companies it, I know that the Jew will go back 
to Jerusalem in unbelief; indeed, he is going back 
now; and I also know that finally when the Lord 
comes and they look upon Him whom they have 
pierced, then a nation shall be born in a day, the 
Jew will recognize Him as the Messiah and turn 
to Him in faith. 

I could wish for my friends no greater joy than 
that which is mine in the thought that He is com- 
ing back and may come soon. I do not think it 


has ever made me fanatical; I do not see how it 

This is a blessed hope to me because "every 
man that hath this hope in him purifieth himself 
even as He is pure. ' ' It does not mean every man 
that hath this hope in himself, but in Jesus as 
the Son of God, and in His near return. The 
thought that He is coming back again keeps one 
pure, for how could we be worldly and indifferent 
if at any moment He might appear? So I am look- 
ing for Him and longing for Him, and as I look 
and long, I toil the best I know how. 

I can think of no one truth that would bring 
more zeal to the minister, more power to the 
church, more joy to the children of God, than the 
thought that the Lord might soon return again to 
this earth. 

So I'm watching and I'm waiting 

Each moment of the day, 
For it may be morn or evening 

When He calleth me away. 
And it makes the day go faster 

And its trials easier borne, 
When I'm saying every moment: 

To-day the Lord may come. 

I am glad to have my name associated with 
those who have called this great Conference. I 
am glad for the thrill of these wonderful meet- 
ings. I have felt nothing like it in years, if indeed 
ever before in my life. I think our Lord is 
greatly honored by what has been said in the 
various addresses. I only regret that I have been 


unavoidably detained from many of the sessions 
of the Conference. I honestly believe that there 
has been no more significant gathering of Chris- 
tians in a generation. 

With all my heart I find myself saying, "Lord 
Jesus, come quickly." I cannot help but think 
that our Lord is soon to return. There are un- 
mistakable signs of some great crisis not far re- 
moved, and I like to think that they are but the 
signs of His coming. 

The angels said to the wondering disciples gaz- 
ing heavenward: "In like manner as ye have seen 
Him go into heaven," He shall return. He said 
Himself that He was coming back. 

St. Paul, St. Peter, St. John and hosts of 
others in Biblical times believe it. Why should 
not I have this blessed hope? 

Some day, I know not when, our Lord shall come; 
And when He comes I know He'll take us home. 
So keep us trusting, Lord, whate'er befall, 
And make us ready when we hear the call. 

It may be He will tarry through the night, 
Or it may be He'll come with morning light ; 
But whether it be day or night, He'll come, 
And when He comes I know He'll take us home. 

But if His coming is not very near, 
And if He wills that we should tarry here, 
Of this one thing I'm sure — I know it well — 
It will be heaven just to do His will. 

Dear Lord, we long to see Thy blessed face; 
Our feet are often weary in the race. 
We wait Thy coming, when each day is done. 
Lord, tarry not, oh, tarry not, but come. 

j. w. a 



"He did it; I couldn't have done it." 
Rev. Dr. D. M. Stearns, pastor of the Church of 
the Atonement at Germantown, was speaking. 
One of the managers of the Conference was con- 
gratulating him upon his appearance on the plat- 
form, as it had been feared that the infirmities of 
age and his recent illness would prevent his at- 
tendance. The old veteran soldier of the Cross gave 
God all the glory in his reply, and that the Holy 
Ghost was upon him in remarkable power was 
evident from his prayer. Every heart was 
thrilled with the conviction that God was giving 
him the words he should speak as he offered this 
petition : 

1 ' Our Heavenly Father, God and Father of our 
Lord Jesus Christ. Oh, we do thank Thee for 
Thy Word, which is * forever settled in heaven,' 
written by the Holy Spirit, and we thank Thee, 
God, for telling us in Thy Word of Thine eternal 
purpose, of Thy plan to fill the earth with Thy 
glory. We thank Thee for telling us there is just 
one thing to do if we are redeemed, and that is, 
to live to make Thee known as quickly as possible, 
and to make known this great salvation, so that 
Thy church, Thy body, shall be completed and the 
marriage of the Lamb come. We cannot help 
thinking, although we do not know really, but we 
cannot help thinking that the redeemed in glory 


have just one great topic. It does seem so to us. 
If we are wrong, forgive us, but it seems that 
there must be just one topic to the redeemed in 
heaven — the approaching marriage of the Lamb. 
May it be our great privilege to live wholly for 
Him who loved us and gave Himself for us, and to 
make known this great salvation everywhere, so 
that in all the world, all the 'whosoevers' may 
come, who shall form Thy bride ! We thank Thee 
for the redeemed in glory, some of whom we have 
known, who have lived to tell these things, and 
have passed over and are waiting there while we 
are waiting here. We thank Thee for the redeemed 
on earth. We thank Thee that we have the forgive- 
ness of sin, that our names are written in heaven, 
that we are joint heirs with Jesus Christ, that He 
is longing to show us the glory which the Father 
gave Him. Blessed Lord, we thank Thee for those 
words in His prayer on the last night on earth: 
'The glory which Thou gavest Me I have given 
them,' and ' Father, I will that they also, whom 
Thou hast given Me, be with Me where I am,' to 
behold Thy glory. Oh, we thank Thee for the love 
of Thy heart, revealed to us on that last night ere 
Thou wast crucified. We know Thou canst not 
fail ; we know Thou art not discouraged ; we know 
the church will be builded: Thou hast said it, 
every member of Thy body shall be gathered in. 
and Thou wilt come in Thy glory with Thy re- 
deemed to set up Thy kingdom, to bind the devil, 
to shut him up for a thousand years, to convert 
Israel, to make Israel a righteous nation, the first 


on earth, and through them Thou wilt fill the earth 
with Thy glory. We thank Thee for telling us; 
we never could have thought it out. Thou hast 
made it so plain. And we thank Thee with all our 
hearts for this time, when so many people are 
hearing these truths right here, and in other Con- 
ferences that shall be held in our land. We thank 
Thee for the testimonies of yesterday. May there 
be a special anointing upon all that shall speak 
today ! May they lose sight of every one but Thee ! 
We thank Thee for a special anointing upon all 
who speak today and upon all who have had any 
hand in bringing about this Conference. We pray 
Thee, grant unto each one of us, that we may go 
out as missionary Christians, seeing nothing 
worth while but to know Thee better, and to live 
to have others know Thee, and thus hasten the 
completion of Thy church. We pray Thy blessing 
upon the millions of Gospels and Testaments be- 
ing scattered among our soldiers. Lord, make 
bare Thy holy arm in the eyes of the nations, that 
the ends of the earth may see Thy salvation. Thou 
hast told us, 'See that ye be not troubled.' May 
we not be troubled, but be strong in the Lord! — 
every moment, every hour, every day, in Thy 
hand for Thy pleasure. May the Spirit have full 
control in these services and Thy will be accom- 
plished ! We ask it in the name of our Lord Jesus 
Christ. Amen. ' '